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Proverbs 2:22
New English Translation
Proverbs 2:22
New English Translation
22 but the wicked[a] will be removed[b] from the land,
and the treacherous[c] will be torn away[d] from it.
Footnotes
- Proverbs 2:22 tn Heb “the guilty.” The term רְשָׁעִים (reshaʿim, “the wicked”) is from the root רָשַׁע (rashaʿ, “to be guilty”) and refers to those who are (1) guilty of sin: moral reprobates or (2) guilty of crime: criminals deserving punishment (BDB 957 s.v. רָשָׁע). This is the person who is probably not a covenant member and manifests that in the way he lives, either by sinning against God or committing criminal acts. The noun sometimes refers to guilty criminals who deserve to die (Num 16:26; 35:31; 2 Sam 4:11). Here they will be “cut off” and “torn away” from the land.
- Proverbs 2:22 tn Heb “cut off.” The verb כָּרַת (karat, “to be cut off”) indicates either that the guilty will (1) die prematurely, (2) be excommunicated from the community or (3) be separated eternally in judgment. The Mishnah devoted an entire tractate (m. Keritot) to this topic. The context suggests that the guilty will be “removed” from the land where the righteous dwell in security either through death or expulsion.
- Proverbs 2:22 tn The word בָּגַד (bagad) means “to act treacherously” (BDB 93 s.v.; HALOT 108 s.v. בגד). It describes those who deal treacherously, unfaithfully or deceitfully in marriage relations, matters of property or personal rights, in violating covenants, and in their words and general conduct.
- Proverbs 2:22 tn The consonantal form יסחו (yskhv) is vocalized in the MT as יִסְּחוּ (yissekhu, Qal imperfect third person masculine plural from נָסַח, nasakh, “to tear away”) but this produces an awkward sense: “they [= the righteous in vv. 20-21] will tear away the treacherous from it” (BDB 650 s.v. נָסַח). Due to the parallelism, the BHS editors suggest emending the form to יִנָּסְחוּ (yinnasekhu, Niphal imperfect third person masculine plural): “the treacherous will be torn away from it.” However, Tg. Prov 2:22 points the form as יֻסְחוּ (yuskhu) which reflects an old Qal passive vocalization—probably the best solution to the problem: “the treacherous will be torn away from it.”
Proverbs 4:14
New English Translation
Proverbs 4:14
New English Translation
14 Do not enter the path of the wicked
or walk[a] in the way of those who are evil.
Footnotes
- Proverbs 4:14 tn The verb אָשַׁר (ʾashar, “to walk”) is not to be confused with the identically spelled homonym אָשַׁר “to pronounce happy” as in BDB 80 s.v. אָשַׁר.
Proverbs 4:19
New English Translation
Proverbs 4:19
New English Translation
19 The way of the wicked is like gloomy darkness;
they do not know what they stumble over.[a]
Footnotes
- Proverbs 4:19 sn The image of paths, brightness or darkness, and stumbling illustrate the contrast of lifestyles. When acting with righteousness one’s course becomes clearer and more sure, while the wicked are caught in their ways, ignorant of why they fall.
Proverbs 5:22
New English Translation
Proverbs 5:22
New English Translation
22 The wicked[a] will be captured by his[b] own iniquities,[c]
and he will be held[d] by the cords of his own sin.[e]
Footnotes
- Proverbs 5:22 tn The suffix on the verb is the direct object suffix; “the wicked” is a second object by apposition: They capture him, the wicked. Since “the wicked” is not found in the LXX, it could be an old scribal error; or the Greek translator may have simply smoothed out the sentence. C. H. Toy suggests turning the sentence into a passive idea: “The wicked will be caught in his iniquities” (Proverbs [ICC], 117).
- Proverbs 5:22 tn The word is the subject of the clause, but the pronominal suffix has no clear referent. The suffix is proleptic, referring to the wicked.
- Proverbs 5:22 tn Heb “his own iniquities will capture the wicked.” The translation shifts the syntax for the sake of smoothness and readability.
- Proverbs 5:22 sn The lack of discipline and control in the area of sexual gratification is destructive. The one who plays with this kind of sin will become ensnared by it and led to ruin.
- Proverbs 5:22 tn The Hebrew is structured chiastically: “his own iniquities will capture the wicked, by the cords of his own sin will he be held.”
Proverbs 6:12
New English Translation
Proverbs 6:12
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Footnotes
- Proverbs 6:12 sn The terms describe one who is both worthless and wicked. Some suggest that בְּלִיַּעַל (beliyyaʿal) is a compound of the negative בְּלִי (beli) and a noun יַעַל (yaʿal, “profit; worth”). Others suggest that the root is from בַּעַל (baʿal, “lord [of goats]”) or a derivative of בָּלַע (balaʿ) with reduplication (“confusion” or “engulfing ruin”), or a proper name from Babylonian Bililu. See B. Otzen, TDOT 2:131-36; and D. W. Thomas, “בְּלִיַּעַל in the Old Testament,” Biblical and Patristic Studies in Memory of Robert Pierce Casey, 11-19. Whatever the etymology, usage shows that the word describes people who violate the law (Deut 15:9; Judg 19:22; 1 Kgs 21:10, 13; Prov 16:27; et al.) or act in a contemptuous and foolish manner against cultic observance or social institutions (1 Sam 10:27; 25:17; 30:22); cf. NRSV “a scoundrel and a villain” (NAB and NIV similar). The present instruction will focus on the devious practice of such wicked and worthless folk.
- Proverbs 6:12 tn Heb “crooked” or “twisted.” This term can refer to something that is physically twisted or crooked, or something morally perverse. Cf. NAB “crooked talk”; NRSV “crooked speech.”
- Proverbs 6:12 tn Heb “walks around with a perverse mouth.” The term “mouth” is a metonymy of cause, an organ of speech put for what is said. This is an individual who says perverted or twisted things.
Proverbs 10:6
New English Translation
Proverbs 10:6
New English Translation
6 Blessings[a] are on the head of the righteous,
but the speech[b] of the wicked conceals[c] violence.[d]
Footnotes
- Proverbs 10:6 sn The word “blessings” has the sense of gifts, enrichments, that is, the rewards or the results of being righteous. The blessings come either from the people the righteous deal with, or from God. CEV understands the blessings as praise for good behavior (“Everyone praises good people”).
- Proverbs 10:6 tn Heb “the mouth.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech.
- Proverbs 10:6 tn Heb “covers.” Behind the speech of the wicked is aggressive violence (W. McKane, Proverbs [OTL], 422).
- Proverbs 10:6 tn The syntax of this line is ambiguous. The translation takes “the mouth of the wicked” as the nominative subject and “violence” as the accusative direct object; however, the subject might be “violence,” hence: “violence covers the mouth of the wicked” (cf. KJV, ASV, NIV).
Proverbs 10:11
New English Translation
Proverbs 10:11
New English Translation
11 The speech[a] of the righteous is a fountain of life,[b]
but the speech[c] of the wicked conceals[d] violence.[e]
Footnotes
- Proverbs 10:11 tn Heb “mouth.” The word “mouth” is metonymy of cause, representing what the righteous say and teach.
- Proverbs 10:11 tn Heb “a fountain of life is the mouth of the righteous” (NAB similar). The subject (“a fountain of life”) and the predicate (“the mouth of the righteous”) in the Hebrew text are reversed in the present translation (as in most English versions) for the sake of clarity and smoothness. The idea of this metaphor, “the fountain of life,” may come from Ps 36:9 (e.g., also Prov 13:14; 14:27; 16:22). What the righteous say is beneficial to life or life-giving. Their words are life-giving but the words of the wicked are violent. See R. B. Y. Scott, “Wise and Foolish, Righteous and Wicked,” VT 29 (1972): 145-65.
- Proverbs 10:11 tn Heb “the mouth.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech.
- Proverbs 10:11 tn Heb “covers.” Behind the speech of the wicked is aggressive violence (W. McKane, Proverbs [OTL], 422).
- Proverbs 10:11 tn The syntax of this line is ambiguous. The translation takes “the mouth of the wicked” as the nominative subject and “violence” as the accusative direct object; however, the subject might be “violence,” hence: “violence covers the mouth of the wicked.”
Proverbs 10:16
New English Translation
Proverbs 10:16
New English Translation
16 The reward[a] that the righteous receive[b] is life;
the recompense[c] that the wicked receive[d] is judgment.[e]
Footnotes
- Proverbs 10:16 tn Heb “recompense” (so NAB); NASB, NIV “wages.” The noun פְּעֻלַּה (peʿullah) has a two-fold range of meanings: (1) “work; deed” and (2) “reward; recompense” (BDB 821 s.v.). There is a clear correlation between a person’s conduct and its consequences. Rewards are determined by moral choices. What one receives in life depends on the use of gifts and a righteous character.
- Proverbs 10:16 tn Heb “the recompense of the righteous.”
- Proverbs 10:16 tn Heb “harvest.” The term תְּבוּאַת (tevuʾat, “harvest; yield”) is used figuratively here (hypocatastasis), drawing an implied comparison between the agricultural yield of a farmer’s labors with the consequences of the actions of the wicked. They will “reap” (= judgment) what they “sow” (= sin).
- Proverbs 10:16 tn Heb “the harvest of the wicked.”
- Proverbs 10:16 tn Heb “sin.” The term חַטָּאת (khattaʾt, “sin”) functions as a metonymy of cause (= sin) for effect (= punishment). In contrast to the righteous who receive a reward, the wicked receive punishment for their sin (cf. NASB, NIV, NCV). See D. W. Thomas, “The Meaning of חַטָּאת in Proverbs X.16, ” JTS 15 (1964): 295-96.
Proverbs 10:20
New English Translation
Proverbs 10:20
New English Translation
20 What the righteous say[a] is like[b] the best[c] silver,
but what the wicked think[d] is of little value.[e]
Footnotes
- Proverbs 10:20 tn Heb “the lips of the righteous.” The term “lips” functions as a metonymy of cause for speech. This contrasts the tongue (metonymy of cause for what they say) with the heart (metonymy of subject for what they intend). What the righteous say is more valuable than what the wicked intend.
- Proverbs 10:20 tn The comparative “like” is not in the Hebrew text but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
- Proverbs 10:20 tn Or “pure”; Heb “choice.”
- Proverbs 10:20 tn Heb “the heart of the wicked” (so KJV, NAB, NIV). The term “heart” functions as a metonymy of cause for thoughts. The term לֵב (lev, “heart”) often refers to the seat of thoughts, will and emotions (BDB 524 s.v. 3-4).
- Proverbs 10:20 tn Heb “like little.” This expression refers to what has little value: “little worth” (so KJV, NAB, NRSV; cf. BDB 590 s.v. מְעַט 2.d). The point of the metaphor is clarified by the parallelism: Silver is valuable; the heart of the wicked is worth little. Tg. Prov 10:20 says it was full of dross, a contrast with choice silver.
Proverbs 10:24
New English Translation
Proverbs 10:24
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Footnotes
- Proverbs 10:24 tn Heb “the dread of the wicked.” The noun רָשָׁע (rashaʿ, “wicked”) is a subjective genitive. The noun מְגוֹרַת (megorat) refers to “the feared thing,” that is, what the wicked dread. The wicked are afraid of the consequences of their sinful actions; however, they cannot escape these consequences.
- Proverbs 10:24 tn Heb “the desire of the righteous.” The noun צַדִּיק (tsadiq, “righteous”) is a subjective genitive.
- Proverbs 10:24 tn Heb “it will give.” When used without an expressed subject, the verb יִתֵּן (yitten) has a passive nuance: “it will be granted.”
Proverbs 10:25
New English Translation
Proverbs 10:25
New English Translation
25 When the storm[a] passes through, the wicked are swept away,[b]
but the righteous are an everlasting foundation.[c]
Footnotes
- Proverbs 10:25 sn The word for “storm wind” comes from the root סוּף (suf, “to come to an end; to cease”). The noun may then describe the kind of storm that makes an end of things, a “whirlwind” (so KJV, NASB; NLT “cyclone”). It is used in prophetic passages that describe swift judgment and destruction.
- Proverbs 10:25 tn Heb “the wicked are not”; ASV, NAB, NASB “is no more.”
- Proverbs 10:25 tn Heb “a foundation forever”; NLT “have a lasting foundation.” sn The metaphor compares the righteous to an everlasting foundation to stress that they are secure when the catastrophes of life come along. He is fixed in a covenantal relationship and needs not to fear passing misfortunes. The wicked has no such security.
Proverbs 10:27
New English Translation
Proverbs 10:27
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Footnotes
- Proverbs 10:27 tn Heb “the fear of the Lord.” The term יְהוָה (yehvah, “the Lord”) functions as an objective genitive.
- Proverbs 10:27 tn Heb “days” (so KJV, ASV).
- Proverbs 10:27 tn Heb “years.” The term “years” functions as a synecdoche of part (= years) for the whole (= lifespan).
- Proverbs 10:27 sn This general saying has to be qualified with the problem of the righteous suffering and dying young, a problem that perplexed the sages of the entire ancient world. But this is the general principle: The righteous live longer because their life is the natural one and because God blesses them.
Proverbs 10:28
New English Translation
Proverbs 10:28
New English Translation
28 The hope[a] of the righteous is joy,
but the expectation of the wicked perishes.
Footnotes
- Proverbs 10:28 sn This proverb contrasts the hopes of the righteous and the wicked. The righteous will see their hopes fulfilled. The saying is concerned with God’s justice. The words תּוֹחֶלֶת (tokhelet, from יָחַל, yakhal) and תִּקְוַת (tiqvat, from קָוָה, qavah) are synonyms, both emphasizing eager expectations, longings, waiting in hope.
Proverbs 10:30
New English Translation
Proverbs 10:30
New English Translation
30 The righteous will never be moved,
but the wicked will not inhabit the land.[a]
Footnotes
- Proverbs 10:30 sn This proverb concerns the enjoyment of covenant blessings—dwelling in the land of Israel. It is promised to the righteous for an eternal inheritance, and so the wicked cannot expect to settle there—they will be exiled.
Proverbs 11:5
New English Translation
Proverbs 11:5
New English Translation
5 The righteousness of the blameless will make their way smooth,[a]
but the wicked will fall through their own wickedness.[b]
Footnotes
- Proverbs 11:5 tn The Piel form of the verb יָשַׁר (yashar) means “to make straight, smooth or easy.” The concrete image is about making a road level and smooth; it represents an easier way of life. It does not mean an easy life in all respects, but means that integrity removes some obstacles and hardships in life, and integrity is the right choice for how to live.
- Proverbs 11:5 sn The wicked may think that they can make their way through life easier by their wickedness, but instead it will at some point bring them down.tn The masculine singular pronouns have been replaces with third person plural pronouns for the sake of style.
Proverbs 11:7
New English Translation
Proverbs 11:7
New English Translation
7 When a wicked person dies, his[a] expectation perishes,[b]
and hope based on power[c] has perished.[d]
Footnotes
- Proverbs 11:7 tc The LXX alters the proverb to speak first of the righteous: “When the righteous dies, hope does not perish; but the boasting by the ungodly perishes.” The spirit of the saying is similar to the Hebrew. Perhaps the LXX translators wanted to see the hope of the righteous fulfilled in the world to come. However, they may have tried to address the conceptual problem that arises from a literal reading of the Hebrew, “when a wicked person dies, hope perishes.” The LXX has “hope does not perish.” If the Hebrew text they used read “not,” they may have inferred that the proverb should talk about the righteous. If a “not” were restored to the Hebrew, it would then contrast true hope from hope in power: “When a wicked person dies, hope (itself) does not perish; but expectation based on power has perished.” But note that the LXX text of Proverbs is generally loose as a translation and sometimes has apparent substitutions.tn The pronoun “his” does not occur in the Hebrew text, but has been added to help make sense of the Masoretic text.
- Proverbs 11:7 tn The imperfect verb can be present or future tense. It states a general truth which typically occurs in the given circumstances. sn The subject of this proverb is the hope of the wicked. His expectations die with him (Ps 49). Any hope for long life and success borne of wickedness will be disappointed.
- Proverbs 11:7 tc There are several suggested changes for this word אוֹנִים (ʾonim, “vigor” or “strength”). Rashi, a Jewish scholar who lived a.d. 1040-1105, suggests that the word refers to children, a meaning implied from Gen 49:3. This would mean that even his children would not benefit from his wickedness. Tg. Prov 11:7 rendered it “who practice crookedness,” deriving it from a root which means “wickedness.” A similarly spelled word אָוֶן (ʾaven) and a similarly sounding word עָוֹן (ʿavon) can each refer to sin or wickedness. However the first does not occur in the plural and the second is feminine, no neither are likely to stand behind this masculine plural noun.tn Heb “the hope of strength,” meaning hope based on power, is a genitive of cause or source.
- Proverbs 11:7 tn The use of the Hebrew perfect verb as a perfective, showing the continuing results of an event in the past, emphasizes the finality of the situation. The hope associated with the wicked person is now gone.
Proverbs 11:8
New English Translation
Proverbs 11:8
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Footnotes
- Proverbs 11:8 tn The verb is the Niphal perfect from the first root חָלַץ (khalats), meaning “to draw off; to withdraw,” and hence “to be delivered.” The saying uses a perfect verb for past time followed by a preterite with vav consecutive. In so doing, the perspective of the proverb is that of a sage telling the student of a situation which has happened, and is prototypical of what will happen again.
- Proverbs 11:8 tn Heb “The wicked came [= arrived] in his place,” meaning the place of trouble that the righteous was delivered from. Cf. NASB “the wicked takes his place”; NRSV “the wicked get into it instead”; NIV “it comes on the wicked instead.” The verb is a preterite with vav consecutive and should be past time. On the one hand the sage has seen this take place and the student should expect it to happen again. From another angle, the proverb says that the trouble, which a righteous person appears to be headed for, could actually be prepared for the wicked.
Proverbs 11:10
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Proverbs 11:10
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Footnotes
- Proverbs 11:10 tn The text has “in the good [בְּטוֹב, betov] of the righteous,” meaning when they do well, when they prosper. Cf. NCV, NLT “succeed”; TEV “have good fortune.”
- Proverbs 11:10 sn The verb תַּעֲלֹץ (taʿalots, “to rejoice; to exult”) is paralleled with the noun רִנָּה (rinnah, “ringing cry”). The descriptions are hyperbolic, except when the person who dies is one who afflicted society (e.g., 2 Kgs 11:20; Esth 8:15). D. Kidner says, “However drab the world makes out virtue to be, it appreciates the boon of it in public life” (Proverbs [TOTC], 91).
Proverbs 11:11
New English Translation
Proverbs 11:11
New English Translation
11 A city is exalted by the blessing provided from[a] the upright,
but it is destroyed by the counsel[b] of the wicked.[c]
Footnotes
- Proverbs 11:11 tn Heb “the blessing of the upright.” This expression features either an objective or subjective genitive. It may refer to the blessing God gives the upright (which will benefit society) or the blessing that the upright are to the city. The latter fits the parallelism best: The blessings are the beneficent words and deeds that the righteous perform.
- Proverbs 11:11 tn Heb “mouth.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for counsel, as the parallelism suggests.
- Proverbs 11:11 sn What the wicked say has a disastrous effect on society, endangering, weakening, demoralizing, and perverting with malicious and slanderous words. Wicked leaders, in particular, can bring destruction on a city by their evil counsel.
Proverbs 11:18
New English Translation
Proverbs 11:18
New English Translation
18 The wicked person[a] earns[b] deceitful wages,[c]
but the one who sows[d] righteousness reaps[e] a genuine[f] reward.[g]
Footnotes
- Proverbs 11:18 tn The form is the masculine singular adjective used as a substantive.
- Proverbs 11:18 tn Heb “makes” (so NAB).
- Proverbs 11:18 tn Heb “wages of deception.”sn Whatever recompense or reward the wicked receive will not last, hence, it is deceptive (R. B. Y. Scott, Proverbs, Ecclesiastes [AB], 88).
- Proverbs 11:18 sn The participle “sowing” provides an implied comparison (the figure is known as hypocatastasis) with the point of practicing righteousness and inspiring others to do the same. What is sown will yield fruit (1 Cor 9:11; 2 Cor 9:6; Jas 3:18).
- Proverbs 11:18 tn The term “reaps” does not appear in the Hebrew but has been supplied in the translation from context for the sake of smoothness.
- Proverbs 11:18 tn Heb “true” (so NASB, NRSV); KJV, NAB, NIV “sure.”
- Proverbs 11:18 sn A wordplay (paronomasia) occurs between “deceptive” (שָׁקֶר, shaqer) and “reward” (שֶׂכֶר, sekher), underscoring the contrast by the repetition of sounds. The wages of the wicked are deceptive; the reward of the righteous is sure.
Proverbs 11:21
New English Translation
Proverbs 11:21
New English Translation
21 Be assured that[a] the evil person will not be unpunished,[b]
but the descendants of the righteous[c] have escaped harm.[d]
Footnotes
- Proverbs 11:21 tn The expression “hand to hand” refers the custom of striking hands to confirm an agreement (M. Anbar, “Proverbes 11:21; 16:15; יד ליד, «sur le champ»,” Bib 53 [1972]: 537-38). Tg. Prov 11:21 interprets it differently: “he who lifts up his hand against his neighbor will not go unpunished.”
- Proverbs 11:21 tn Heb The verb נָקָה (naqah) means “to be clean; to be empty.” In the Niphal it means “to be free of guilt; to be clean; to be innocent,” and therefore “to be exempt from punishment” (BDB 667 s.v. Niph). The phrase “will not go unpunished” (cf. NAB, NASB, NIV, NRSV) is an example of tapeinosis (a negative statement that emphasizes the positive opposite statement): “will certainly be punished” (cf. TEV, CEV, NLT).
- Proverbs 11:21 tn Heb “the seed of the righteous.” This is an idiom that describes a class of people who share the nature of righteousness (e.g., Isa 1:4; 65:23). The word “seed” (hypocatastasis) means “offspring.” Some take it literally, as if it meant that the children of the righteous will escape judgment (Saadia, a Jewish scholar who lived a.d. 882-942). The LXX translates it in a different sense: “he that sows righteousness will receive a faithful reward.”
- Proverbs 11:21 tn The verb נִמְלָט (nimlat) is a Niphal, which usually has a reflexive meaning “to escape,” but can also have a passive meaning “to be delivered.” By implication the person escapes from harm, whether the threat of harm or the harmful situation he or she is already in. The verb form could be either a perfect or a participle (because the pausal accent makes them look identical). The perfect means “have escaped/been delivered,” while the participle would be present tense, “escape/are delivered.”sn This proverb uses antithetic parallelism, presenting opposite people with opposite outcomes described by opposite verb forms. In contrast to how things may look at the moment, the sage assures the student about the future of the wicked using the imperfect verb. They may look like they are getting away free, but in the end they will not. On the other hand, using the perfect verb, he assures the student of the benefit that he has seen for the righteous—they have escaped. This is something that really has occurred and is prototypical of what can be expected. Further, by contrasting the evil person with the descendants of the righteous, the sage expands the range of benefit received from righteous living.
Proverbs 11:23
New English Translation
Proverbs 11:23
New English Translation
23 The desire of the righteous is only good,
but the expectation of the wicked is wrath.[a]
Footnotes
- Proverbs 11:23 tc The MT reads עֶבְרָה (ʿevrah, “wrath”) implying that whatever the wicked hope it turns out that they receive wrath. The LXX reads ἀπολεῖται (apoleitai, “will perish”) which might reflect an underlying Hebrew of אָבְדָה (ʾavedah) “it has perished,” which is also attested in at least one Medieval manuscript. The difference involves two letters similar in sound, א and ע (ʾaleph and ʿayin), and two similar in appearance, ד and ר (dalet and resh). This would be similar to Prov 10:28, which uses the imperfect of the same root, “the expectation of the wicked perishes.”
Proverbs 11:31
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Proverbs 11:31
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Footnotes
- Proverbs 11:31 tc The LXX introduces a new idea: “If the righteous be scarcely saved” (reflected in 1 Pet 4:18). The Greek translation “scarcely” could have come from a Vorlage of בַּצָּרָה (batsarah, “deficiency” or “want”) or בָּצַּר (batsar, “to cut off; to shorten”) perhaps arising from confusion over the letters בָּאָרֶץ (baʾarets, “on the land/earth”). The verb “receive due” could only be translated “saved” by an indirect interpretation. See J. Barr, “בארץ ~ ΜΟΛΙΣ: Prov. XI.31, I Pet. IV.18, ” JSS 20 (1975): 149-64.
- Proverbs 11:31 tn This construction is one of the “how much more” arguments—if this be true, how much more this (arguing from the lesser to the greater). The point is that if the righteous suffer for their sins, certainly the wicked will as well.
- Proverbs 11:31 tn Heb “the wicked and the sinner.” The two terms may form a hendiadys with the first functioning adjectivally: “the wicked sinner.”
Proverbs 14:11
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Proverbs 14:11
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Footnotes
- Proverbs 14:11 tn Heb “house.” The term “house” is a metonymy of subject, referring to their contents: families and family life. sn Personal integrity ensures domestic stability and prosperity, while lack of such integrity (= wickedness) will lead to the opposite.
- Proverbs 14:11 tn The term “tent” is a metonymy here referring to the contents of the tent: families.
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