Proverbs 24:8-9
Lexham English Bible
8 He who plans to do evil for[a] himself,
they will call him “master[b] of mischief.”
9 Devising folly is a sin,
and an abomination to humankind is a scoffer.
Footnotes
- Proverbs 24:8 Or “to”
- Proverbs 24:8 Or “owner”
Proverbs 24:8-9
New English Translation
8 The one who plans to do evil
will be called a scheming person.[a]
9 A foolish scheme[b] is sin,
and the scorner is an abomination to people.[c]
Footnotes
- Proverbs 24:8 tn Heb “possessor of schemes”; NAB “an intriguer.” The picture of the wicked person is graphic: He devises plans to do evil and is known as a schemer. Elsewhere the “schemes” are outrageous and lewd (e.g., Lev 18:7; Judg 20:6). Here the description portrays him as a cold, calculating, active person: “the fool is capable of intense mental activity but it adds up to sin” (W. McKane, Proverbs [OTL], 399).
- Proverbs 24:9 tn Heb “the scheme of folly” (NIV similar). The genitive functions as an attributive genitive, meaning “foolish scheme.” But it could also be interpreted as a genitive of source, the scheme that comes from folly (or from the fool if “folly” were metonymical).
- Proverbs 24:9 tn Heb “to a man”; cf. CEV “Everyone hates senseless fools.” sn This describes evil people who flout all morality and goodness; sooner or later the public will have had enough of them.
Proverbs 24:15-16
Lexham English Bible
15 Do not lie in wait like an outlaw against the home of the righteous;
do not do violence to his dwelling place.
16 For seven times the righteous will fall, but he will rise,
but the wicked will be overthrown by calamity.
Proverbs 24:15-16
New English Translation
15 Do not lie in wait like the wicked[a] against the place where the righteous live;
do not assault[b] his home.
16 Indeed[c] a righteous person will fall[d] seven times, and then get up again,
but the guilty will collapse[e] in calamity.
Footnotes
- Proverbs 24:15 tn The word “wicked” could be taken as a vocative (cf. KJV, ASV, NASB, “O wicked man”), but since the next line refers to the wicked this is unlikely. It serves better as an adverbial accusative (“like the wicked”).
- Proverbs 24:15 sn The saying warns that it is futile and self-defeating to mistreat God’s people, for they survive—the wicked do not. The warning is against a deliberate, planned assault on their places of dwelling.
- Proverbs 24:16 tn The clause beginning with כִּי (ki) could be interpreted as temporal, conditional, or emphatic. It may be viewed as concessive (“although”) but a concessive force would typically arise from its context and relationship to other independent clauses. In any case, the first half of the proverb assures that the righteous keep getting up and going again.sn The righteous may suffer adversity or misfortune any number of times—seven times here—but they will “rise” for virtue triumphs over evil in the end (R. N. Whybray, Proverbs [CBC], 140).
- Proverbs 24:16 tn The verb is a Hebrew imperfect of נָפַל (nafal) which should be understood as future “will fall” or modal “may fall.” If it is future, it is exemplary and not predictive of the number of times a righteous person will metaphorically fall down. It is followed by a vav plus perfect consecutive, which either continues the force of the preceding verb, or advances it one logical step, like the apodosis of a condition.
- Proverbs 24:16 tn The Niphal of כָּשַׁל (kashal; to stumble) is typically reflexive “to collapse.” Intransitive verbs do not tend to have passive meanings, but the Niphal may refer to the resulting state, “be collapsed, fallen, brought down,” (although some take the Niphal unusually as “caused to stagger”). The imperfect verb form could be taken as a general present, but the future presents a better parallel to the first half of the proverb.
Proverbs 24:20
Lexham English Bible
20 For there will not be a future for the evil;
the lamp of the wicked will die out.
Proverbs 24:20
New English Translation
Footnotes
- Proverbs 24:20 tn Heb “there is no end [i.e., future] for the evil.”
- Proverbs 24:20 sn The saying warns against envying the wicked; v. 19 provides the instruction, and v. 20 the motivation. The motivation is that there is no future hope for them—nothing to envy, or as C. H. Toy explains, there will be no good outcome for their lives (Proverbs [ICC], 449). They will die suddenly, as the implied comparison with the lamp being snuffed out signifies.
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