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Proverbs 22:11
New International Version
Proverbs 22:11
New International Version
11 One who loves a pure heart and who speaks with grace
will have the king for a friend.(A)
Proverbs 22:11
New English Translation
Proverbs 22:11
New English Translation
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Footnotes
- 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 23:1-3
New International Version
Proverbs 23:1-3
New International Version
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 24:21-22
New International Version
Proverbs 24:21-22
New International Version
Saying 30
Proverbs 24:21-22
New English Translation
Proverbs 24:21-22
New English Translation
21 Fear the Lord, my child,[a] as well as the king,
and do not associate[b] with rebels,[c]
22 for suddenly their destruction will overtake them,[d]
and who knows the ruinous judgment both the Lord and the king can bring?[e]
Footnotes
- Proverbs 24:21 tn Heb “my son,” but there is no indication in the immediate context that this should be limited only to male children.
- Proverbs 24:21 tn Heb “do not get mixed up with”; cf. TEV “Have nothing to do with”; NIV “do not join with.” The verb עָרַב (ʿarav) is used elsewhere meaning “to exchange; to take on pledge.” In the Hitpael stem it means “to have fellowship; to share; to associate with.” Some English versions (e.g., KJV) interpret as “to meddle” in this context, because “to have fellowship” is certainly not what is meant.
- Proverbs 24:21 tn The form rendered “rebels” is difficult; it appears to be the Qal active participle, plural, from שָׁנָה (shanah), “to change”—“those who change.” The RV might have thought of the idea of “change” when they rendered it “political agitators.” The Syriac and Tg. Prov 24:21 have “fools,” the Latin has “detractors,” and the LXX reads, “do not disobey either of them,” referring to God and the king in the first line. Accordingly the ruin predicted in the next line would be the ruin that God and the king can inflict. If the idea of “changers” is retained, it would have to mean people who at one time feared God and the king but no longer do.
- Proverbs 24:22 tn Heb “will rise” (so NASB).
- Proverbs 24:22 tn Heb “the ruin of the two of them.” Judgment is sent on the rebels both by God and the king. The term פִּיד (pid, “ruin; disaster”) is a metonymy of effect, the cause being the sentence of judgment (= “ruinous judgment” in the translation; cf. NLT “punishment”). The word “two of them” is a subjective genitive—they two bring the disaster on the rebels. The referents (the Lord and the king) have been specified in the translation for clarity.sn The reward for living in peace under God in this world is that those who do will escape the calamities that will fall on the rebellious. Verse 21a is used in 1 Peter 2:17, and v. 22 is used in Romans 13:1-7 (v. 4). This is the thirtieth and last of this collection.
Proverbs 25:2-7
New International Version
Proverbs 25:2-7
New International Version
2 It is the glory of God to conceal a matter;
to search out a matter is the glory of kings.(A)
3 As the heavens are high and the earth is deep,
so the hearts of kings are unsearchable.
4 Remove the dross from the silver,
and a silversmith can produce a vessel;
5 remove wicked officials from the king’s presence,(B)
and his throne will be established(C) through righteousness.(D)
6 Do not exalt yourself in the king’s presence,
and do not claim a place among his great men;
7 it is better for him to say to you, “Come up here,”(E)
than for him to humiliate you before his nobles.
What you have seen with your eyes
Proverbs 25:2-7
New English Translation
Proverbs 25:2-7
New English Translation
and it is the glory of a king to search out a matter.
3 As the heaven is high[c] and the earth is deep
so the hearts of kings are unsearchable.[d]
4 Remove the dross from the silver,
and material[e] for the silversmith will emerge;
5 remove the wicked from before the king,[f]
and his throne[g] will be established in righteousness.[h]
6 Do not honor yourself before the king,
and do not stand in the place of great men;
7 for it is better for him[i] to say to you, “Come up here,”[j]
than to put you lower[k] before a prince,
whom your eyes have seen.[l]
Footnotes
- Proverbs 25:2 sn The proverb provides a contrast between God and the king, and therein is the clue to the range of application involved. The interest of the king is ruling or administering his government; and so the subject matter is a contrast to the way God rules his kingdom.
- Proverbs 25:2 sn The two infinitives form the heart of the contrast—“to conceal a matter” and “to search out a matter.” God’s government of the universe is beyond human understanding—humans cannot begin to fathom the intentions and operations of it. But it is the glory of kings to search out matters and make them intelligible to the people. Human government cannot claim divine secrecy; kings have to study and investigate everything before making a decision, even divine government as far as possible. But kings who rule as God’s representatives must also try to represent his will in human affairs—they must even inquire after God to find his will. This is their glorious nature and responsibility. For more general information on vv. 2-27, see G. E. Bryce, “Another Wisdom ‘Book’ in Proverbs,” JBL 91 (1972): 145-57.
- Proverbs 25:3 tn Heb “heavens for height and earth for depth.” The proverb is clearly intending the first line to be an illustration of the second—it is almost emblematic parallelism.
- Proverbs 25:3 sn The proverb is affirming a simple fact: The king’s plans and decisions are beyond the comprehension of the common people. While the king would make many things clear to the people, there are other things that are “above their heads” or “too deep for them.” They are unsearchable because of his superior wisdom, his caprice, or his need for secrecy. Inscrutability is sometimes necessary to keep a firm grip on power.
- Proverbs 25:4 tn The Hebrew כֶּלִי (keli) means “vessel; utensil” (cf. KJV, ASV, NASB). But purging dross from silver does not produce a “vessel” for the silversmith. Some versions therefore render it “material” (e.g., NIV, NRSV). The LXX says “that it will be entirely pure.” So D. W. Thomas reads כָּלִיל (kalil) and translates it “purified completely” (“Notes on Some Passages in the Book of Proverbs,” VT 15 [1965]: 271-79; cf. NAB). W. McKane simply rearranges the line to say that the smith can produce a work of art (Proverbs [OTL], 580; cf. TEV “a thing of beauty”). The easiest explanation is that “vessel” is a metonymy of effect, “vessel” put for the material that goes into making it (such metonymies occur fairly often in Psalms and Proverbs).
- 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 25:7 tn The phrase “for him” is supplied in the translation for clarity.
- Proverbs 25:7 sn This proverb, covering the two verses, is teaching that it is wiser to be promoted than to risk demotion by self-promotion. The point is clear: Trying to promote oneself could bring on public humiliation, but it would be an honor to have everyone in court hear the promotion by the king.
- Proverbs 25:7 tn The two infinitives construct form the contrast in this “better” sayings; each serves as the subject of its respective clause.
- Proverbs 25:7 tc Most modern commentators either omit this last line or attach it to the next verse. But it is in the text of the MT as well as the LXX, Syriac, Vulgate, and most modern English versions (although some of them do connect it to the following verse, e.g., NAB, NIV, NRSV, NLT).
Proverbs 25:15
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Proverbs 25:15
New International Version
Proverbs 25:15
New English Translation
Proverbs 25:15
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Footnotes
- Proverbs 25:15 tn Heb “long of anger” or “forbearance” (so NASB).
- Proverbs 25:15 tn The two imperfect verbs in this line may be nuanced as potential imperfects because what is described could happen, but does not do so as a rule.
- Proverbs 25:15 tn The “tongue” is a metonymy of cause; and so the expression here refers to soft or gentle speech. This fits well with the parallel idea of patience (“long of anger”)—through a calm patient persuasion much can be accomplished. Some English versions relate this figure directly to the persuasion of a ruler in the previous line (cf. TEV “can even convince rulers”).
- Proverbs 25:15 sn The idea of breaking a bone uses the hardest and most firm part of the body in contrast to the “softness of the tongue.” Both are figurative, forming a comparison. A gentle speech can break down any stiff opposition.
Proverbs 28:2-3
New International Version
Proverbs 28:2-3
New International Version
2 When a country is rebellious, it has many rulers,
but a ruler with discernment and knowledge maintains order.
3 A ruler[a] who oppresses the poor
is like a driving rain that leaves no crops.
Footnotes
- Proverbs 28:3 Or A poor person
Proverbs 28:2-3
New English Translation
Proverbs 28:2-3
New English Translation
2 When a country is rebellious[a] it has many princes,[b]
but by someone who is discerning and knowledgeable[c] order is maintained.[d]
3 A poor person[e] who oppresses the weak
is like[f] a driving rain without food.[g]
Footnotes
- Proverbs 28:2 sn The Hebrew word translated “rebellious” has rebellion as its basic meaning, and that is the idea here. The proverb is describing a time when sinfulness brings about social and political unrest.
- Proverbs 28:2 tn Heb “many are its princes” (so NASB).sn In such a chaotic time there will be many rulers, either simultaneously or in a rapid sequence. The times of the judges or the days of the northern kings of Israel provide examples.
- Proverbs 28:2 tn Heb “a man who understands [and] knows”; NRSV “an intelligent ruler”; NLT “wise and knowledgeable leaders.”
- Proverbs 28:2 tc The LXX reads (probably from a different underlying Hebrew text): “It is the fault of a violent man that quarrels start, but they are settled by a man of discernment.” For a survey of suggestions, see C. H. Toy, Proverbs (ICC), 495, and W. McKane, Proverbs (OTL), 630. tn This last line is difficult. The MT has כֵּן יַאֲרִיךְ (ken yaʾarikh). The verb means “to prolong,” but כֵּן (ken) is open to several possibilities for meaning. J. H. Greenstone’s interpretation of it as a noun from the Hollow root כּוּן (kun) with a meaning of “established order” is what is expected here (Proverbs, 293).sn For a study of the verses in chapters 28 and 29 concerning kings and governments, see B. V. Malchow, “A Manual for Future Monarchs,” CBQ 47 (1985): 238-45.
- Proverbs 28:3 tc The MT reads “a poor man,” גֶּבֶר רָשׁ (gever rash); cf. KJV, NASB, NLT. The problem is that the poor in the book of Proverbs is not an oppressor and does not have the power to be such. So commentators assume the word is incorrect. By a slight change to רָשָׁע (rashaʿ) the reading becomes “a wicked ruler” [Heb “a wicked mighty man”]. There is no textual support for this change. The LXX, however, reads, “A courageous man oppresses the poor with impieties.” If “a poor man” is retained, then the oppression would include betrayal—one would expect a poor man to have sympathy for others who are impoverished, but in fact that is not the case. It is a sad commentary on human nature that the truly oppressed people can also be oppressed by other poor people.
- Proverbs 28:3 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
- Proverbs 28:3 sn “Food” is a metonymy of effect here. The picture is of the driving rain that should cause crops to grow so that food can be produced—but does not (some English versions assume the crops are destroyed instead, e.g., NCV, TEV, CEV, NLT). The point the proverb is making is that a show of strength may not produce anything except ruin.
Proverbs 28:15-16
New International Version
Proverbs 28:15-16
New International Version
15 Like a roaring lion or a charging bear
is a wicked ruler over a helpless people.
16 A tyrannical ruler practices extortion,
but one who hates ill-gotten gain will enjoy a long reign.
Proverbs 28:15-16
New English Translation
Proverbs 28:15-16
New English Translation
15 Like[a] a roaring lion or a roving bear,[b]
so is a wicked ruler over a poor people.[c]
16 The prince who is a great oppressor lacks wisdom,[d]
but the one who hates[e] unjust gain will prolong his days.
Footnotes
- Proverbs 28:15 tn The term “like” is not in the Hebrew text, but is supplied in the translation for clarity and smoothness.
- Proverbs 28:15 sn The comparison uses animals that are powerful, terrifying, insensitive, and in search of prey. Because political tyrants are like this, animal imagery of this sort is also used in Dan 7:1-8 for the series of ruthless world powers.
- Proverbs 28:15 sn A poor nation under the control of political tyrants who are dangerous and destructive is helpless. The people of that nation will crumble under them because they cannot meet their demands and are of no use to them.
- Proverbs 28:16 tn Heb “A prince lacking of understanding [is] also a great oppressor” (both KJV, ASV similar) The last clause, “and a great oppressor,” appears to modify “the prince.” There is little difference in meaning, only in emphasis. The LXX has “lacks income” (reading תְּבוּאוֹת [tevuʾot] instead of תְּבוּנוֹת [tevunot]). C. H. Toy (Proverbs [ICC], 501) suggests deleting the word for “prince” altogether, but this emendation is gratuitous.
- Proverbs 28:16 tc This follows the Qere reading of the participle which is singular (as opposed to the plural). The implication is that this one is also a ruler, paralleling the first half. But since he “hates” (= rejects) unjust gain he will extend [his] days, meaning he will enjoy a long and happy life (cf. NIV, NRSV, CEV).
Proverbs 29:4
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Proverbs 29:4
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Proverbs 29:4
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Proverbs 29:4
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Footnotes
- Proverbs 29:4 tn The form is the Hiphil imperfect of the verb עָמַד (ʿamad, “to stand”), hence, “to cause to stand.” It means that the king makes the nation “stand firm,” with “standing firm” being a figure for strength, security, and stability. Cf. NCV “makes his country (the nation CEV) strong.”
- Proverbs 29:4 tn Or “country.” This term functions as a metonymy of subject for the people in the land.
- Proverbs 29:4 tn The Hebrew text reads אִישׁ תְּרוּמוֹת (ʾish terumot, “a man of offerings”), which could refer to a man who “receives gifts” or “gives gifts.” Because of its destructive nature on the country, here the phrase must mean that he receives or “exacts” the money (cf. NRSV “makes heavy exactions”). This seems to go beyond the ordinary taxation for two reasons: (1) this ruler is a “man of offerings,” indicating that it is in his nature to do this, and (2) it tears down the country. The word “offerings” has been taken to refer to gifts or bribes (cf. NASB, NIV, CEV, NLT), but the word itself suggests more the idea of tribute or taxes that are demanded; this Hebrew word was used in Leviticus for offerings given to the priests, and in Ezek 45:16 for taxes. The point seems to be that this ruler or administrator is breaking the backs of the people with heavy taxes or tribute (e.g., 1 Sam 8:11-18), and this causes division and strife.
Proverbs 29:12
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Proverbs 29:12
New International Version
Proverbs 29:12
New English Translation
Proverbs 29:12
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Footnotes
- Proverbs 29:12 tn The Hiphil participle מַקְשִׁיב (maqshiv) means “to give attention to; to regard; to heed.” Cf. NASB, NCV, TEV “pays attention to.”sn Such a ruler would become known as one who could be lied to, because he paid attention to lies.
- Proverbs 29:12 tn Heb “word of falsehood” or “lying word.” Cf. TEV “false information.”
- Proverbs 29:12 tn The verb שָׁרַת (sharat) means “to minister; to serve.” The Piel plural participle here refers to servants of the king who attend to him—courtiers and ministers (cf. NIV, NRSV, TEV, CEV “officials”; NLT “advisers”). This, his entourage, will have to resort to evil practices to gain his favor if he is swayed by such lies.
- Proverbs 29:12 sn The servants of the monarch adjust to their ruler; when they see that court flattery and deception are effective, they will begin to practice it and in the end become wicked (e.g., Prov 16:10; 20:8; 25:2).
Proverbs 29:14
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Proverbs 29:14
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14 If a king judges the poor with fairness,
his throne will be established forever.(A)
Proverbs 29:14
New English Translation
Proverbs 29:14
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Footnotes
- Proverbs 29:14 tn The king must judge “in truth” (בֶּאֱמֶת, beʾemet). Some have interpreted this to mean “faithfully” (KJV, ASV) but that is somewhat unclear. The idea is that the poor must be treated fairly and justly (cf. NIV “with fairness”; NRSV “with equity”); “truth” is that which corresponds to the standard of the law revealed by God. There must be no miscarriage of justice for these people simply because they are poor.
- Proverbs 29:14 sn The term “throne” is a metonymy of subject; it represents the dynasty, the reign of this particular king and his descendants. The qualification of the enduring administration is its moral character. The language of this proverb reflects the promise of the Davidic Covenant (e.g., Prov 16:12; 20:28; 25:5; 31:5).
Proverbs 29:26
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Proverbs 29:26
New International Version
Proverbs 29:26
New English Translation
Proverbs 29:26
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Footnotes
- Proverbs 29:26 sn The idiom seek the face means to try to obtain favor from someone. According to the proverb, many people assume that true justice depends on the disposition of some earthly ruler.
- Proverbs 29:26 tn Heb “but from the Lord [is] justice of a man.” The last part uses the construct state followed by the genitive, which here shows the advantage—it is justice for the person. The implication of the matter is that people should seek the Lord’s favor (rather than a human ruler’s) if they want true justice.
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