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Proverbs 3:11-12
New English Translation
Proverbs 3:11-12
New English Translation
11 My child, do not despise discipline from the Lord,[a]
and do not loathe[b] his rebuke.
12 For the Lord disciplines[c] those he loves,
just as a father[d] disciplines[e] the son in whom he delights.
Notas al pie
- Proverbs 3:11 tn Heb “the discipline of the Lord.” Or “instruction,” see the note at 1:2.
- Proverbs 3:11 tn The verb קוּץ (quts) has a two-fold range of meaning: (1) “to feel a loathing; to abhor” and (2) “to feel a sickening dread” (BDB 880 s.v.). The parallelism with “do not despise” suggests the former nuance here. The common response to suffering is to loathe it; however, the righteous understand that it refines one’s moral character and that it is a means to the blessing.
- Proverbs 3:12 tn Heb “chastens.” The verb יָכַח (yakhakh) here means “to chasten; to punish” (HALOT 410 s.v. יכח 1) or “to correct; to rebuke” (BDB 407 s.v. 6). The context suggests some kind of corporeal discipline rather than mere verbal rebuke or cognitive correction. This verse is quoted in Heb 12:5-6 to show that suffering in the service of the Lord is a sign of membership in the covenant community (i.e., sonship).
- Proverbs 3:12 tc MT reads וּכְאָב (ukheʾav, “and like a father”) but the LXX reflects the Hiphil verb וְיַכְאִב (veyakhʾiv, “and scourges every son he receives”). Both readings fit the parallelism; however, it is unnecessary to emend MT which makes perfectly good sense. The fact that the writer of Hebrews quotes this passage from the LXX and it became part of the inspired NT text does not mean that the LXX reflects the original Hebrew reading here.
- Proverbs 3:12 tn The verb “disciplines” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of clarity.
Proverbs 4:23
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Proverbs 4:23
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- Proverbs 4:23 tn Anatomically the Hebrew word לֵב (lev) refers to the “heart.” But abstractly it can refer to one’s inner self, will, understanding, or mind. They did not see the heart and mind in opposition, such that the advice here includes both one’s thinking and feelings.
- Proverbs 4:23 tn Heb “more than any guard.” The preposition מִן (min) has its comparative sense “more than.” The noun מִשְׁמָר (mishmar) refers here to the act of guarding, protection, or vigilance (BDB 1038 s.v. מִשְׁמָר; HALOT 649 s.v. מִשְׁמָר).
- Proverbs 4:23 sn The word תּוֹצְאוֹת (totseʾot, from יָצָא, yatsaʾ) means “outgoings; extremities; sources.” It is used here for starting points, like a fountainhead, and so the translation “sources” works well.
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]
Notas al pie
- 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 10:24-25
New English Translation
Proverbs 10:24-25
New English Translation
24 What the wicked fears[a] will come on him;
what the righteous desire[b] will be granted.[c]
25 When the storm[d] passes through, the wicked are swept away,[e]
but the righteous are an everlasting foundation.[f]
Notas al pie
- 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 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 10:30
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]
Notas al pie
- 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 11:3-4
New English Translation
Proverbs 11:3-4
New English Translation
3 The integrity of the upright guides them,[a]
but the crookedness of the treacherous[b] destroys them.[c]
4 Wealth does not profit in the day of wrath,[d]
but righteousness delivers from death.
Notas al pie
- Proverbs 11:3 sn This contrasts two lifestyles, affirming the value of integrity. The upright live with integrity—blamelessness—and that integrity leads them in success and happiness. Those who use treachery will be destroyed by it.
- Proverbs 11:3 tn The verb בָּגַד (bagad) means “to act treacherously, with duplicity, or to betray.”
- Proverbs 11:3 tc The form is a Kethib/Qere reading. The Qere, יְשָׁדֵּם (yeshoddem), is a Qal imperfect of שָׁדַד (shadad, “to devastate”) and is supported by the versions. The syntactically difficult Kethib, וְשַׁדָּם (veshaddam), is a Qal perfect consecutive prefixed with the conjunction vav.
- Proverbs 11:4 sn The “day of wrath” refers to divine punishment in this life (R. N. Whybray, Proverbs [CBC], 67; e.g., also Job 21:30; Ezek 7:19; Zeph 1:18). Righteousness and not wealth is more valuable in anticipating judgment.
Proverbs 11:20
New English Translation
Proverbs 11:20
New English Translation
20 The Lord abhors[a] those who are perverse in heart,[b]
but those who are blameless in their ways[c] are his delight.[d]
Notas al pie
- Proverbs 11:20 tn Heb “an abomination of the Lord.” The term יְהוָה (yehvah, “the Lord”) functions as a subjective genitive. Cf. NIV “detests”; NCV, TEV, CEV, NLT “hates.”
- Proverbs 11:20 sn The word עִקְּשֵׁי (ʿiqqeshe, “crooked; twisted; perverted”) describes the wicked as having “twisted minds.” Their mentality is turned toward evil things.
- Proverbs 11:20 tn Heb “those who are blameless of way.” The noun דֶּרֶךְ (derekh, “way”) is a genitive of specification: “blameless in their way.”
- Proverbs 11:20 sn The noun means “goodwill, favor, acceptance, will”; it is related to the verb רָצַה (ratsah) which means “to be pleased with; to accept favorably.” These words are used frequently in scripture to describe what pleases the Lord, meaning, what he accepts. In particular, sacrifices offered properly find acceptance with God (Ps 51:19). Here the lifestyle that is blameless pleases him.
Proverbs 13:20-21
New English Translation
Proverbs 13:20-21
New English Translation
20 The one who associates[a] with the wise grows wise,[b]
but a companion of fools suffers harm.[c]
21 Calamity[d] pursues sinners,
but prosperity rewards the righteous.[e]
Notas al pie
- Proverbs 13:20 tn Heb “walks.” When used with the preposition אֶת (ʾet, “with”), the verb הָלַךְ (halakh, “to walk”) means “to associate with” someone (BDB 234 s.v. הָלַךְ II.3.b; e.g., Mic 6:8; Job 34:8). The active participle of הָלַךְ (“to walk”) stresses continual, durative action. One should stay in close association with the wise, and move in the same direction they do.
- Proverbs 13:20 tc The Kethib of the MT and two important Greek witnesses read “Walk with the wise and become wise.” The Qere and other important Greek witnesses along with the Syriac, Targum and Vulgate read “One who walks with the wise will become wise.”
- Proverbs 13:20 tn The verb form יֵרוֹעַ (yeroaʿ) is the Niphal imperfect of רָעַע (raʿaʿ), meaning “to suffer hurt.” Several have attempted to parallel the repetition in the wordplay of the first colon. A. Guillaume has “he who associates with fools will be left a fool” (“A Note on the Roots רִיע, יָרַע, and רָעַע in Hebrew,” JTS 15 [1964]: 294). Knox translated the Vulgate thus: “Fool he ends that fool befriends” (cited by D. Kidner, Proverbs [TOTC], 104).
- Proverbs 13:21 tn Heb “evil.” The term רָעָה (raʿah, “evil”) here functions in a metonymical sense meaning “calamity.” “Good” is the general idea of good fortune or prosperity; the opposite, “evil,” is likewise “misfortune” (cf. NAB, NIV, NRSV) or calamity.
- Proverbs 13:21 sn This statement deals with recompense in generalizing terms. It is this principle in an absolute sense, without allowing for any of the exceptions that Proverbs itself acknowledges, that Job’s friends applied (incorrectly) to his suffering.
Proverbs 14:11
New English Translation
Proverbs 14:11
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- 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.
Proverbs 14:14
New English Translation
Proverbs 14:14
New English Translation
14 The backslider[a] will be paid back[b] from his own ways,
but a good person will be rewarded[c] for his.
Notas al pie
- Proverbs 14:14 tn Heb “a backslidden heart.” The term סוּג (sug) means “to move away; to move backwards; to depart; to backslide” (BDB 690 s.v. I סוּג). This individual is the one who backslides, that is, who departs from the path of righteousness.
- Proverbs 14:14 tn Heb “will be filled”; cf. KJV, ASV. The verb (“to be filled, to be satisfied”) here means “to be repaid,” that is, to partake in his own evil ways. His faithlessness will come back to haunt him.
- Proverbs 14:14 tn The phrase “will be rewarded” does not appear in the Hebrew but is supplied based on the parallelism for the sake of clarity and smoothness.
Proverbs 15:9
New English Translation
Proverbs 15:9
New English Translation
9 The Lord abhors[a] the way of the wicked,
but he will love[b] those[c] who pursue[d] righteousness.
Notas al pie
- Proverbs 15:9 tn Heb “an abomination of the Lord.” The term יְהוָה (yehvah, “the Lord”) functions as a subjective genitive: “the Lord abhors.”
- Proverbs 15:9 tn The verb אָהֵב (ʾahev, “to love”) is stative, so its imperfect form should be future; it still speaks of a general truth.
- Proverbs 15:9 tn Heb “the one who” (so NRSV).
- Proverbs 15:9 sn God hates the way of the wicked, that is, their lifestyle and things they do. God loves those who pursue righteousness, the Piel verb signifying a persistent pursuit. W. G. Plaut says, “He who loves God will be moved to an active, persistent, and even dangerous search for justice” (Proverbs, 170).
Proverbs 15:15
New English Translation
Proverbs 15:15
New English Translation
15 All the days[a] of the afflicted[b] are bad,[c]
but one with[d] a cheerful heart has a continual feast.[e]
Notas al pie
- Proverbs 15:15 sn The “days” represent what happens on those days (metonymy of subject).
- Proverbs 15:15 tn The contrast is between the “afflicted” and the “good of heart” (a genitive of specification, “cheerful/healthy heart/spirit/attitude”). sn The parallelism suggests that the afflicted is one afflicted within his spirit, for the proverb is promoting a healthy frame of mind.
- Proverbs 15:15 tn Or “evil”; or “catastrophic.”
- Proverbs 15:15 tn “one with” is supplied.
- Proverbs 15:15 sn The image of a continual feast signifies the enjoyment of what life offers (cf. TEV “happy people…enjoy life”). The figure is a hypocatastasis; among its several implications are joy, fulfillment, abundance, pleasure.
Proverbs 15:29
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Proverbs 15:29
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- Proverbs 15:29 sn To say that the Lord is “far” from the wicked is to say that he has made himself unavailable to their appeal—he does not answer them. This motif is used by David throughout Ps 22 for the problem of unanswered prayer—“Why are you far off?”
- Proverbs 15:29 sn The verb “hear” (שָׁמַע, shamaʿ) has more of the sense of “respond to” in this context. If one “listens to the voice of the Lord,” for example, it means that he obeys the Lord. If one wishes God to “hear his prayer,” it means he wishes God to answer it.
- Proverbs 15:29 sn God’s response to prayer is determined by the righteousness of the one who prays. A prayer of repentance by the wicked is an exception, for by it they would become the righteous (C. H. Toy, Proverbs [ICC], 316).
Proverbs 16:7
New English Translation
Proverbs 16:7
New English Translation
7 When a person’s[a] ways are pleasing to the Lord,[b]
he[c] even reconciles his enemies to himself.[d]
Notas al pie
- Proverbs 16:7 tn Heb “ways of a man.”
- Proverbs 16:7 tn The first line uses an infinitive in a temporal clause, followed by its subject in the genitive case: “in the taking pleasure of the Lord” = “when the Lord is pleased with.” So the condition set down for the second colon is a lifestyle that is pleasing to God.
- Proverbs 16:7 tn The referent of the verb in the second colon is unclear. The straightforward answer is that it refers to the person whose ways please the Lord—it is his lifestyle that disarms his enemies. W. McKane comments that the righteous have the power to mend relationships (Proverbs [OTL], 491); see, e.g., 10:13; 14:9; 15:1; 25:21-22). The life that is pleasing to God will be above reproach and find favor with others. Some would interpret this to mean that God makes his enemies to be at peace with him (cf. KJV, NAB, NASB, NIV, NLT). This is workable, but in this passage it would seem God would do this through the pleasing life of the believer (cf. NCV, TEV, CEV).
- Proverbs 16:7 tn Heb “even his enemies he makes to be at peace with him.”
Proverbs 16:17
New English Translation
Proverbs 16:17
New English Translation
17 The highway[a] of the upright is to turn away[b] from evil;
the one who guards[c] his way safeguards his life.[d]
Notas al pie
- Proverbs 16:17 sn The point of righteous living is made with the image of a highway, a raised and well-graded road (a hypocatastasis, implying a comparison between a highway and the right way of living).
- Proverbs 16:17 tn The form סוּר (sur) is a Qal infinitive; it indicates that a purpose of the righteous life is to turn away from evil. “Evil” here has the sense of sinful living. So the first line asserts that the well-cared-for life avoids sin.
- Proverbs 16:17 sn The second half of the verse uses two different words for “guard”; this one is נֹצֵר (notser) “the one who guards his way,” and the first is שֹׁמֵר (shomer) “the one who guards his life” (the order of the words is reversed in the translation). The second colon then explains further the first (synthetic parallelism), because to guard one’s way preserves life.
- Proverbs 16:17 tc The LXX adds three lines after 17a and one after 17b: “The paths of life turn aside from evils, and the ways of righteousness are length of life; he who receives instruction will be prosperous, and he who regards reproofs will be made wise; he who guards his ways preserves his soul, and he who loves his life will spare his mouth.”
Proverbs 17:3
New English Translation
Proverbs 17:3
New English Translation
3 The crucible[a] is for refining[b] silver and the furnace[c] is for gold,
likewise[d] the Lord tests[e] hearts.
Notas al pie
- Proverbs 17:3 sn The noun מַצְרֵף (matsref) means “a place or instrument for refining” (cf. ASV, NASB “the refining pot”). The related verb, which means “to melt, refine, smelt,” is used in scripture literally for refining and figuratively for the Lord’s purifying and cleansing and testing people.
- Proverbs 17:3 tn The term “refining” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of clarity.
- Proverbs 17:3 sn The term כּוּר (kur) describes a “furnace” or “smelting pot.” It can be used figuratively for the beneficial side of affliction (Isa 48:10).
- Proverbs 17:3 tn Heb “and.” Most English versions treat this as an adversative (“but”).
- Proverbs 17:3 sn The participle בֹּחֵן (bokhen, “tests”) in this emblematic parallelism takes on the connotations of the crucible and the furnace. When the Lord “tests” human hearts, the test, whatever form it takes, is designed to improve the value of the one being tested. Evil and folly will be removed when such testing takes place.
Proverbs 20:7
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Proverbs 20:7
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- Proverbs 20:7 sn Two terms describe the subject of this proverb: “righteous” and “integrity.” The first describes the person as a member of the covenant community who strives to live according to God’s standards; the second emphasizes that his lifestyle is blameless.
- Proverbs 20:7 tn Heb “walks in his integrity” (so NASB); cf. NIV “leads a blameless life.” The Hitpael participle of הָלַךְ (halakh) means “to walk about; to walk to and fro.” The idiom of walking representing living is intensified here in this stem. This verbal stem is used in scripture to describe people “walking with” God.
- Proverbs 20:7 sn The nature and the actions of parents have an effect on children (e.g., Exod 20:4-6); if the parents are righteous, the children will enjoy a blessing—the respect and the happiness which the parent reflects on them.
Proverbs 22:1
New English Translation
Proverbs 22:1
New English Translation
22 A good name[a] is to be chosen[b] rather than great wealth,
good favor[c] more than silver or gold.
Notas al pie
- Proverbs 22:1 tn Heb “a name.” The idea of the name being “good” is implied; it has the connotation here of a reputation (cf. TEV, CEV, NLT).
- Proverbs 22:1 tn “To be chosen rather than” is a translation of the Niphal participle with the comparative degree taken into consideration. Cf. CEV “worth much more than.”
- Proverbs 22:1 tn Heb “favor of goodness.” This is a somewhat difficult expression. Some English versions render the phrase “favor is better than silver or gold” (so NASB, NRSV) making it parallel to the first colon. But if “good” is retained as an attributive modifier, then it would mean one was well thought of, or one had engaging qualities (cf. ASV “loving favor; NLT “high esteem”). This fits with the idea of the reputation in the first colon, for a good name would bring with it the favor of others.
Proverbs 23:17
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Proverbs 23:17
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- Proverbs 23:17 tn The verb in this line is אַל־יְקַנֵּא (ʾal yeqanneʾ), the Piel jussive negated. The verb means “to be jealous, to be zealous”; it describes passionate intensity for something. In English, if the object is illegitimate, it is called “envy”; if it is correct, it is called “zeal.” Here the warning is not to envy the sinners. The second colon could use the verb in the positive sense to mean “but rather let your passion burn for the fear of the Lord.”
- Proverbs 23:17 tn Heb “the fear of the Lord.” This expression features an objective genitive: “fearing the Lord.”
Proverbs 23:23-24
New English Translation
Proverbs 23:23-24
New English Translation
23 Acquire[a] truth and do not sell it—
wisdom, and discipline, and understanding.
24 The father of a righteous person will rejoice greatly;[b]
whoever fathers a wise child[c] will have joy in him.
Notas al pie
- Proverbs 23:23 tn Heb “buy” (so KJV, NASB, NIV, NLT); CEV “Invest in truth.”sn The sixteenth saying is an instruction to buy/acquire the kind of life that pleases God and brings joy to parents. “Getting truth” would mean getting training in the truth, and getting wisdom and understanding would mean developing the perception and practical knowledge of the truth.
- Proverbs 23:24 tc The Qere reading has the imperfect יָגִיל (yagil) with the cognate accusative גִּיל (gil) which intensifies the meaning and the specific future of this verb.
- Proverbs 23:24 tn The term “child” is supplied for the masculine singular adjective here.
Proverbs 28:6
New English Translation
Proverbs 28:6
New English Translation
6 A poor person[a] who walks in his integrity is better
than one who is perverse in his ways[b] even though[c] he is rich.[d]
Notas al pie
- Proverbs 28:6 sn This chapter gives a lot of attention to the contrast between the poor and the rich, assuming an integrity for the poor that is not present with the rich; the subject is addressed in vv. 6, 8, 11, 20, 22, 25, and 27 (G. A. Chutter, “Riches and Poverty in the Book of Proverbs,” Crux 18 [1982]: 23-28).
- Proverbs 28:6 tn The Hebrew term translated “ways” is in the dual, suggesting that the person has double ways, i.e., he is hypocritical. C. H. Toy does not like this idea and changes the form to the plural (Proverbs [ICC], 497), but his emendation is gratuitous and should be rejected.
- Proverbs 28:6 tn Heb “and he is rich.” Many English versions treat this as a concessive clause (cf. KJV “though he be rich”).
- Proverbs 28:6 sn This is another “better” saying, contrasting a poor person who has integrity with a rich person who is perverse. Of course there are rich people with integrity and perverse poor people, but that is not of interest here. If it came to the choices described here, honest poverty is better than corrupt wealth.
New English Translation (NET)
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