Font Size
Proverbs 2:7
New English Translation
Proverbs 2:7
New English Translation
7 He stores up[a] effective counsel[b] for the upright,[c]
and is like[d] a shield[e] for those who live[f] with integrity,[g]
Footnotes
- Proverbs 2:7 tc The form is a Kethib/Qere reading, reflecting confusion between י (yod) and ו (vav). The Kethib וְצָפַן (vetsafan; Qal perfect with vav consecutive) is supported by the Syriac (but not by the LXX, contra the notes in BHS). The Qere יִצְפֹּן (yitspon; Qal imperfect) is supported by the LXX, the Aramaic Targum of Prov 2:7 (the Aramaic translations of the Hebrew scriptures were called Targums), and Latin Vulgate. Internal evidence favors the imperfect. As in v. 6a, this Qal imperfect functions as a habitual imperfect, or general present.sn The verbal root צָפַן (tsafan, “to store up; to treasure up”) is repeated in 2:1 and 2:7. In 2:1 it is the responsibility of man to “store up” wisdom, but in 2:7 it is God who “stores up” wisdom for the wise person who seeks him.
- Proverbs 2:7 tn The noun תּוּשִׁיָּה (tushiyyah) has a two-fold range of meanings: (1) “sound wisdom” (so KJV, NRSV); “effective counsel” and (2) result (metonymy of effect): “abiding success” (BDB 444 s.v.; W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 388; cf. NIV “victory”). It refers to competent wisdom and its resultant ability to achieve moral success (W. McKane, Proverbs [OTL], 80).
- Proverbs 2:7 sn The Hebrew word translated “upright” (יָשָׁר, yashar) is one of the terms used for the righteous. It points to the right conduct of the believer—that which is right or pleasing in the eyes of God. It stresses that the life of the individual is upright, straightforward, and just. It is paralleled with “those who walk in integrity.”
- Proverbs 2:7 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 2:7 tn The word can be taken as in apposition explaining the subject of the first colon—the Lord is a shield, the Lord stores up. The word then is a metaphor for the protection afforded by the Lord.
- Proverbs 2:7 tn Heb “walk.” The verb “to walk” (הָלַךְ, halakh) is an idiom (based upon hypocatastasis: implied comparison) for habitual manner of life (BDB 234 s.v. 3.e).
- Proverbs 2:7 tn Heb “those who walk of integrity.” The noun תֹם (tom, “integrity”) functions as a genitive of manner.
Proverbs 2:7
New International Version
Proverbs 2:7
New International Version
Proverbs 6:6-8
New English Translation
Proverbs 6:6-8
New English Translation
6 Go to the ant, you sluggard;[a]
observe her[b] ways and be wise!
7 It has no commander,
overseer, or[c] ruler,
8 yet it would prepare[d] its food in the summer;
it gathered at the harvest what it will eat.[e]
Footnotes
- Proverbs 6:6 sn The sluggard (עָצֵל, ʿatsel) is the lazy or sluggish person (cf. NCV “lazy person,” and NRSV and NLT “lazybones”).
- Proverbs 6:6 sn A fact seemingly unknown until recent centuries is that although worker ants are sterile, they are female. The gender of the word “ant” in Hebrew is feminine.
- Proverbs 6:7 tn The conjunction vav (ו) here has the classification of alternative, “or” (R. J. Williams, Hebrew Syntax, 71, §433).
- Proverbs 6:8 tn The Hebrew imperfect verb occurs here in the sense of past habitual action.
- Proverbs 6:8 tc The LXX adds a lengthy section at the end of the verse on the lesson from the bee: “Or, go to the bee and learn how diligent she is and how seriously she does her work—her products kings and private persons use for health—she is desired and respected by all—though feeble in body, by honoring wisdom she obtains distinction.” The Greek translator thought the other insect should be mentioned (see C. H. Toy, Proverbs [ICC], 124).tn Heb “its food.”
Proverbs 6:6-8
New International Version
Proverbs 6:6-8
New International Version
Proverbs 8:12-16
New English Translation
Proverbs 8:12-16
New English Translation
12 “I, wisdom, have dwelt[a] with prudence,[b]
and I find[c] knowledge and discretion.
13 The fear of the Lord is to hate[d] evil;
I hate arrogant pride[e] and the evil way
and perverse utterances.[f]
14 Counsel and sound wisdom belong to me;[g]
I possess understanding and might.
15 By me kings reign,
and by me[h] potentates[i] decree[j] righteousness;
16 by me princes rule,
as well as nobles and[k] all righteous judges.[l]
Footnotes
- Proverbs 8:12 tn The verb שָׁכַנְתִּי (shakanti) is a perfect form which should normally be past or perfective. Some of this root’s perfect forms follow stative morphology (though the imperfect forms consistently use the morphology of dynamic verbs). The meanings of some verbs drift across the stative vs. dynamic boundary over time. If interpreted as a stative verb, it would be present tense.
- Proverbs 8:12 tn The noun is “shrewdness,” i.e., the right use of knowledge in special cases (see also the discussion in 1:4); cf. NLT “good judgment.” The word in this sentence is an adverbial accusative of specification.
- Proverbs 8:12 tn This verb form is an imperfect, showing habitual action.tc It has been reasonably proposed, based on Greek witnesses, that the verb can be read as a Niphal rather than a Qal. The proposal keeps the same consonants for this verb (but reads different vowels), however the Greek implies that the noun “knowledge” should be emended to a participle (requires adding a מ, [mem]). The meaning of this reading is “I reveal myself (or “am found”) making discretion known.
- Proverbs 8:13 tn The verb שָׂנֵא (saneʾ) means “to hate.” In this sentence it functions nominally as the predicate. Fearing the Lord is hating evil.sn The verb translated “hate” has the basic idea of rejecting something spontaneously. For example, “Jacob have I loved, but Esau have I hated” (Mal 1:2b, 3a). It frequently has the idea of disliking or loathing (as English does), but almost always with an additional aspect of rejection. To “hate evil” is not only to dislike it, but to reject it and have nothing to do with it.
- Proverbs 8:13 tn Since גֵּאָה (geʾah, “pride”) and גָּאוֹן (gaʾon, “arrogance; pride”) are both from the same verbal root גָּאָה (gaʾah, “to rise up”), they should here be interpreted as one idea, forming a nominal hendiadys: “arrogant pride.”
- Proverbs 8:13 tn Heb “and a mouth of perverse things.” The word “mouth” is a metonymy of cause for what is said; and the noun תַהְפֻּכוֹת (tahpukhot, “perverse things”) means destructive things (the related verb is used for the overthrowing of Sodom).
- Proverbs 8:14 tc In the second half of v. 14 instead of אֲנִי (ʾani) the editors propose reading simply לִי (li) as the renderings in the LXX, Latin, and Syriac suggest. Then, in place of the לִי that comes in the same colon, read וְלִי (veli). While the MT is a difficult reading, it can be translated as it is. It would be difficult to know exactly what the ancient versions were reading, because their translations could have been derived from either text. They represent an effort to smooth out the text.tn Heb “To me [belong] counsel and sound wisdom.” The second colon in the verse has: “I, understanding, to me might.”sn In vv. 14-17 the pronouns come first and should receive greater prominence—although it is not always easy to do this with English.
- Proverbs 8:15 tn The words “by me” are understood to apply from the first line through the technique of ellipsis and double duty.
- Proverbs 8:15 tn The verb רָזַן (razan) means “to be weighty; to be judicious; to be commanding.” It only occurs in the Qal active participle in the plural as a substantive, meaning “potentates; rulers” (e.g., Ps 1:1-3). Cf. KJV, ASV “princes”; NAB “lawgivers.”
- Proverbs 8:15 sn This verb יְחֹקְקוּ (yekhoqequ) is related to the noun חֹק (khoq), which is a “statute; decree.” The verb is defined as “to cut in; to inscribe; to decree” (BDB 349 s.v. חָקַק). The point the verse is making is that when these potentates decree righteousness, it is by wisdom. History records all too often that these rulers acted as fools and opposed righteousness (cf. Ps 2:1-3). But people in power need wisdom to govern the earth (e.g., Isa 11:1-4 which predicts how Messiah will use wisdom to do this very thing). The point is underscored with the paronomasia in v. 15 with “kings” and “will reign” from the same root, and then in v. 16 with both “princes” and “rule” being cognate. The repetition of sounds and meanings strengthens the statements.
- Proverbs 8:16 tn The term “and” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness and readability.
- Proverbs 8:16 tc Many of the MT mss read “sovereigns [princes], all the judges of the earth.” The LXX has “sovereigns…rule the earth.” But the MT manuscript in the text has “judges of righteousness.” C. H. Toy suggests that the Hebrew here has assimilated Ps 148:11 in its construction (Proverbs [ICC], 167). The expression “judges of the earth” is what one would expect, but the more difficult and unexpected reading, the one scribes might change, would be “judges of righteousness.” If that reading stands, then it would probably be interpreted as using an attributive genitive.
Proverbs 8:12-16
New International Version
Proverbs 8:12-16
New International Version
12 “I, wisdom, dwell together with prudence;
I possess knowledge and discretion.(A)
13 To fear the Lord(B) is to hate evil;(C)
I hate(D) pride and arrogance,
evil behavior and perverse speech.
14 Counsel and sound judgment are mine;
I have insight, I have power.(E)
15 By me kings reign
and rulers(F) issue decrees that are just;
16 by me princes govern,(G)
and nobles—all who rule on earth.[a]
Footnotes
- Proverbs 8:16 Some Hebrew manuscripts and Septuagint; other Hebrew manuscripts all righteous rulers
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 11:5
New International Version
Proverbs 11:5
New International Version
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 11:23
New International Version
Proverbs 11:23
New International Version
23 The desire of the righteous ends only in good,
but the hope of the wicked only in wrath.
Proverbs 12:24
New English Translation
Proverbs 12:24
New English Translation
Read full chapter
Footnotes
- Proverbs 12:24 sn By their diligent work they succeed to management. The diligent rise to the top, while the lazy sink to the bottom.
- Proverbs 12:24 tn Heb “the hand of the diligent.” The term “hand” is a synecdoche of part (= hand) for the whole (= person): diligent person. The hand is emphasized because it is the instrument of physical labor; it signifies the actions and the industry of a diligent person—what his hand does.
- Proverbs 12:24 tn The term רְמִיָּה (remiyyah) can mean “slack, negligent, deceptive” (HALOT 1243 s.v.). By the feature of ellipsis and double duty we should probably understand it as “the hand of the negligent,” as a way of referring to a negligent person. The term refers to one who is not diligent, who perhaps tries deceive his employer about his work, which he has neglected.
- Proverbs 12:24 tn The term מַס (mas) refers to forced or conscripted labor and is sometimes translated as “slave labor” (NIV, cf. NLT “slave”) but it is far from clear that it means slavery (see NIDOTTE 984 s.v.). The term certainly describes imposed work requirements. For Israelites within Israel it is elsewhere used only in connection to conscription to work on royal building projects making it like a form of taxation (forced labor has often been used in world history as taxation instead of money). The precise use of the term here is unclear because of general lack of information, but perhaps the lazy person will not earn enough money to meet obligations and be required to pay via forced labor.
Proverbs 12:24
New International Version
Proverbs 12:24
New International Version
24 Diligent hands will rule,
but laziness ends in forced labor.(A)
Proverbs 13:2
New English Translation
Proverbs 13:2
New English Translation
2 From the fruit of his speech[a] a person eats good things,[b]
but the treacherous[c] desire[d] the fruit of violence.[e]
Footnotes
- Proverbs 13:2 tn Heb “lips” (so NIV); KJV “mouth.” The term “lips” is a metonymy of cause for what the lips produce: speech.
- Proverbs 13:2 tn Heb “he eats [what is] good.”
- Proverbs 13:2 tn Heb “the desire of the treacherous.” The verb בָּגַד (bagad), here a participle, means “to act treacherously, with duplicity, or to betray.”
- Proverbs 13:2 tn The noun נֶפֶשׁ (nefesh, traditionally “soul”) has a broad range of meanings, and here denotes “appetite” (e.g., Ps 17:9; Prov 23:3; Eccl 2:24; Isa 5:14; Hab 2:5; BDB 660 s.v. 5.c) or (2) “desire” (e.g., Deut 12:20; Prov 13:4; 19:8; 21:10; BDB 660 s.v. 6.a).
- Proverbs 13:2 tn Heb “violence.” The phrase “the fruit of” does not appear in the Hebrew but is implied by the parallelism. The term “violence” is probably a metonymy of cause: “violence” represents what violence gains—ill-gotten gains resulting from violent crime. The wicked desire what does not belong to them.tc The LXX reads “the souls of the wicked perish untimely.” The MT makes sense as it stands.
Proverbs 13:2
New International Version
Proverbs 13:2
New International Version
2 From the fruit of their lips people enjoy good things,(A)
but the unfaithful have an appetite for violence.
Proverbs 13:13
New English Translation
Proverbs 13:13
New English Translation
13 The one who despises instruction[a] will pay the penalty,[b]
but whoever esteems direction[c] will[d] be rewarded.[e]
Footnotes
- Proverbs 13:13 tn Heb “the word.” Both the term “word” (דָּבָר, davar) and its parallel “command” (מִצְוָה, mitzvah) are used at times for scripture, but probably here for the sage’s teaching. Here the second term gives more specificity to the first.
- Proverbs 13:13 tc The MT reads יֵחָבֶל (yekhavel) the Niphal imperfect of חָבַל (khaval). This root may be one of two homonyms, meaning either “a pledge will be seized from him” or “he will fare badly” (see HALOT 285 s.v. II חבל and III חבל). But the BHS editors suggest revocalizing the text to יְחֻבָּל (yekhubbal, “he will be broken [for it]”; cf. NRSV “bring destruction on themselves”).
- Proverbs 13:13 tn Heb “fears a commandment”; NIV “respects a command.”
- Proverbs 13:13 tn Heb “he” or “that one” [will be rewarded].
- Proverbs 13:13 tc The MT reads יְשֻׁלָּם (yeshullam, “will be rewarded”); the LXX implies a different vocalization יִשְׁלָם (yishlam, “will stay well/healthy”). Also the LXX then adds: “A crafty son will have no good thing, but the affairs of a wise servant will be prosperous; and his path will be directed rightly.”
Proverbs 13:13
New International Version
Proverbs 13:13
New International Version
Proverbs 15:22
New English Translation
Proverbs 15:22
New English Translation
Read full chapter
Footnotes
- Proverbs 15:22 tn Heb “go wrong” (so NRSV, NLT). The verb is the Hiphil infinitive absolute from פָּרַר, parar, which means “to break; to frustrate; to go wrong” (HALOT 975 s.v. I פרר 2). The plans are made ineffectual or are frustrated when there is insufficient counsel.
- Proverbs 15:22 sn The proverb says essentially the same thing as 11:14, but differently.
Proverbs 15:22
New International Version
Proverbs 15:22
New International Version
Proverbs 16:3
New English Translation
Proverbs 16:3
New English Translation
Read full chapter
Footnotes
- Proverbs 16:3 tc The MT reads גֹּל (gol, “commit”) from the root גָּלַל (galal, “to roll”). The LXX and Tg. Prov 16:3 have “reveal” as if the root were גָּלָה (galah, “to reveal”).tn Heb “roll.” The figure of rolling (an implied comparison or hypocatastasis), as in rolling one’s burdens on the Lord, is found also in Pss 22:8 [9]; 37:5; 55:22. It portrays complete dependence on the Lord. This would be accomplished with a spirit of humility and by means of diligent prayer, but the plan must also have God’s approval.
- Proverbs 16:3 tn The suffix on the plural noun would be a subjective genitive: “the works you are doing,” or here, “the works that you want to do.”
- Proverbs 16:3 tn The syntax of the second clause shows that there is subordination: The vav on וְיִכֹּנוּ (veyikkonu) coming after the imperative of the first clause expresses that this clause is the purpose or result. People should commit their works in order that the Lord may establish them. J. H. Greenstone says, “True faith relieves much anxiety and smoothens many perplexities” (Proverbs, 172).
Proverbs 16:3
New International Version
Proverbs 16:3
New International Version
3 Commit to the Lord whatever you do,
and he will establish your plans.(A)
Proverbs 16:9
New English Translation
Proverbs 16:9
New English Translation
Read full chapter
Footnotes
- Proverbs 16:9 tn Heb “the mind of a man.” The term לֵב (lev, “mind, heart”) represents the person in this case (a synecdoche of a part for the whole) but highlights that faculty most relevant to the verb for planning.
- Proverbs 16:9 tn Heb “his way” (so KJV, NASB).
- Proverbs 16:9 tn The verb כּוּן (kun, “to establish; to confirm”) with צַעַד (tsaʿad, “step”) means “to direct” (e.g., Ps 119:133; Jer 10:23). This contrasts what people plan and what actually happens—God determines the latter.
- Proverbs 16:9 sn “Steps” is an implied comparison, along with “way,” to indicate the events of the plan as they work out.
Proverbs 16:9
New International Version
Proverbs 16:9
New International Version
9 In their hearts humans plan their course,
but the Lord establishes their steps.(A)
Proverbs 16:12
New English Translation
Proverbs 16:12
New English Translation
12 Doing wickedness[a] is an abomination to kings,
because a throne[b] is established in righteousness.
Footnotes
- Proverbs 16:12 sn The “wickedness” mentioned here (רֶשַׁע, reshaʿ) might better be understood as a criminal act, for the related word “wicked” can also mean the guilty criminal. If a king is trying to have a righteous administration, he will detest any criminal acts.
- Proverbs 16:12 tn The “throne” represents the administration, or the decisions made from the throne by the king, and so the word is a metonymy of adjunct (cf. NLT “his rule”).
Proverbs 16:12
New International Version
Proverbs 16:12
New International Version
12 Kings detest wrongdoing,
for a throne is established through righteousness.(A)
New English Translation (NET)
NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.
New International Version (NIV) 
Holy Bible, New International Version®, NIV® Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.
NIV Reverse Interlinear Bible: English to Hebrew and English to Greek. Copyright © 2019 by Zondervan.