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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.
Footnotes
- 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 7:4
New English Translation
Proverbs 7:4
New English Translation
4 Say to wisdom, “You are my sister,”[a]
and call understanding a close relative,
Footnotes
- Proverbs 7:4 sn The metaphor is meant to signify that the disciple will be closely related to and familiar with wisdom and understanding, as close as to a sibling. Wisdom will be personified in the next two chapters, and so referring to it as a sister in this chapter certainly prepares for that personification.
Proverbs 8:17
New English Translation
Proverbs 8:17
New English Translation
17 I will love[a] those who love me,
and those who seek me diligently will find me.
Footnotes
- Proverbs 8:17 tn The verb אָהֵב (ʾahev, “to love”) is stative, so in the imperfect form it is future tense. It still states a general truth.sn In contrast to the word for “hate” (שָׂנֵא, saneʾ), the verb “love” (אָהֵב, ʾahev) includes within it the idea of choosing spontaneously. So in this line “loving” and “seeking” point out the means of finding wisdom.
Proverbs 8:21
New English Translation
Proverbs 8:21
New English Translation
21 that I may cause[a] those who love me to inherit wealth,
and that I may fill[b] their treasuries.[c]
Footnotes
- Proverbs 8:21 tn The infinitive construct expressing the purpose of the preceding “walk” in the way of righteousness. These verses say that wisdom is always on the way of righteousness for the purposes of bestowing the same to those who find her. If sin is involved, then wisdom has not been followed.
- Proverbs 8:21 tn Heb “and their treasuries I fill.” The imperfect verb expresses purposive modality because of the parallelism with the infinitive beginning the verse.
- Proverbs 8:21 tc The LXX adds at the end of this verse: “If I declare to you the things of daily occurrence, I will remember to recount the things of old.”
Proverbs 9:8
New English Translation
Proverbs 9:8
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Footnotes
- Proverbs 9:8 tn In view of the expected response for reproof, the text now uses a negated jussive to advise against the attempt. This is paralleled antithetically by the imperative in the second colon. This imperative is in an understood conditional clause: “if you reprove a wise person.”
- Proverbs 9:8 tn Heb “lest he hate you.” The particle פֶּן (pen, “lest”) expresses fear or precaution (R. J. Williams, Hebrew Syntax, 79, §476). The antonyms “love” and “hate” suggest that the latter means “reject” and the former means “choosing and embracing.”
Proverbs 10:12
New English Translation
Proverbs 10:12
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Footnotes
- Proverbs 10:12 sn This contrasts the wicked motivated by hatred (animosity, rejection) with the righteous motivated by love (kind acts, showing favor).
- Proverbs 10:12 sn Love acts like forgiveness. Hatred looks for and exaggerates faults, but love seeks ways to make sins disappear (e.g., 1 Pet 4:8).
Proverbs 13:24
New English Translation
Proverbs 13:24
New English Translation
24 The one who spares his rod[a] hates[b] his child,[c]
but the one who loves his child[d] is diligent[e] in disciplining[f] him.
Footnotes
- Proverbs 13:24 sn R. N. Whybray cites an Egyptian proverb that says that “boys have their ears on their backsides; they listen when they are beaten” (Proverbs [CBC], 80). Cf. Prov 4:3-4, 10-11; Eph 6:4; Heb 12:5-11.
- Proverbs 13:24 tn Or “is hating.” Most stative verbs by nature cannot have participle forms. But some do, including שָׂנֵא (saneʾ, “to hate”), in contexts where they take on dynamic overtones. So the nuance may be less on the overall felt emotion, and more on the particular action: the rod-sparer is hating his child (in this regard).sn The importance of parental disciplining is stressed by the verbs “hate” and “love.” “Hating” a child in this sense means in essence abandoning or rejecting him; “loving” a child means embracing and caring for him. Failure to discipline a child is tantamount to hating him—not caring about his character.
- Proverbs 13:24 tn Heb “his son.”
- Proverbs 13:24 tn Heb “him”; the referent (his child) is specified in the translation for clarity.
- Proverbs 13:24 tn Heb “seeks him.” The verb שָׁחַר (shakhar, “to be diligent; to do something early”; BDB 1007 s.v.) could mean “to be diligent to discipline,” or “to be early or prompt in disciplining.” See G. R. Driver, “Hebrew Notes on Prophets and Proverbs,” JTS 41 (1940): 170.
- Proverbs 13:24 tn The noun מוּסָר (musar, “discipline”) functions as an adverbial accusative of reference: “he is diligent in reference to discipline.”
Proverbs 14:22
New English Translation
Proverbs 14:22
New English Translation
22 Do not those who devise[a] evil go astray?
But those who plan good exhibit[b] faithful covenant love.[c]
Footnotes
- Proverbs 14:22 sn The verb חָרַשׁ (kharash) means (1) literally: “to cut in; to engrave; to plow,” describing the work of a craftsman; and (2) figuratively: “to devise,” describing the mental activity of planning evil (what will harm people) in the first colon, and planning good (what will benefit them) in the second colon.
- Proverbs 14:22 tn The term “exhibit” does not appear in the Hebrew, but is implied by the antithetic parallelism and supplied in the translation for clarity and smoothness.
- Proverbs 14:22 tn Heb “loyal-love and truth.” The two terms חֶסֶד וֶאֱמֶת (khesed veʾemet) often form a hendiadys: “faithful love” or better “faithful covenant love.”
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.
Footnotes
- 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 15:17
New English Translation
Proverbs 15:17
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Footnotes
- Proverbs 15:17 tn Heb “and love there.” This clause is a circumstantial clause introduced with vav, that becomes “where there is love.” The same construction is used in the second colon.
- Proverbs 15:17 sn Again the saying concerns troublesome wealth: Loving relationships with simple food are better than a feast where there is hatred. The ideal, of course, would be loving family and friends with a great meal in addition, but this proverb is only comparing two things.
Proverbs 16:6
New English Translation
Proverbs 16:6
New English Translation
6 Through loyal love and truth[a] iniquity is appeased;[b]
through fearing the Lord[c] one avoids[d] evil.[e]
Footnotes
- Proverbs 16:6 sn These two words are often found together to form a nominal hendiadys: “faithful loyal love.” The couplet often characterizes the Lord, but here in parallel to the fear of the Lord it refers to the faithfulness of the believer. Such faith and faithfulness bring atonement for sin.
- Proverbs 16:6 tn Heb “is atoned”; KJV “is purged”; NAB “is expiated.” The verb is from I כָּפַר (kafar, “to atone; to expiate; to pacify; to appease”; HALOT 493-94 s.v. I כפר). This root should not be confused with the identically spelled Homonym II כָּפַר (kafar, “to cover over”; HALOT 494 s.v. II *כפר). Atonement in the OT expiated sins, it did not merely cover them over (cf. NLT). C. H. Toy explains the meaning by saying it affirms that the divine anger against sin is turned away and man’s relation to God is as though he had not sinned (Proverbs [ICC], 322). Genuine repentance, demonstrated by loyalty and truthfulness, appeases the anger of God against one’s sin.
- Proverbs 16:6 tn Heb “fear of the Lord.” The term יְהוָה (yehvah, “the Lord”) functions as an objective genitive: “fearing the Lord.”
- Proverbs 16:6 tn Heb “turns away from”; NASB “keeps away from.”
- Proverbs 16:6 sn The Hebrew word translated “evil” (רַע, raʿ) can in some contexts mean “calamity” or “disaster,” but here it seems more likely to mean “evil” in the sense of sin. Faithfulness to the Lord brings freedom from sin. The verse uses synonymous parallelism with a variant: One half speaks of atonement for sin because of the life of faith, and the other of avoidance of sin because of the fear of the Lord.
Proverbs 17:9
New English Translation
Proverbs 17:9
New English Translation
9 The one who forgives[a] an offense seeks[b] love,
but whoever repeats a matter separates close friends.[c]
Footnotes
- Proverbs 17:9 tn Heb “covers” (so NASB); NIV “covers over.” How people respond to the faults of others reveals whether or not they have love. The contrast is between one who “covers” (forgives, cf. NCV, NRSV) the fault of a friend and one who repeats news about it. The former promotes love because he cares about the person; the latter divides friends.
- Proverbs 17:9 sn The participle מְבַקֵּשׁ (mevaqqesh) means “seeks” in the sense of seeking to secure or procure or promote love. There can be no friendship without such understanding and discretion.
- Proverbs 17:9 sn W. G. Plaut notes that harping on the past has destroyed many friendships and marriages (Proverbs, 188). W. McKane observes that this line refers to the person who breaks up friendships by his scandalous gossip, even if it is done with a kind of zeal for the welfare of the community, for it will destroy love and trust (Proverbs [OTL], 508-9).
Proverbs 17:17
New English Translation
Proverbs 17:17
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Footnotes
- Proverbs 17:17 sn The verse uses synonymous parallelism, so “friend” and “relative” are equated. Others, however, will take the verse with antithetical parallelism: W. G. Plaut argues that friendship is a spiritual relationship whereas a brother’s ties are based on a blood relationship—often adversity is the only thing that brings brothers together (Proverbs, 189).
- Proverbs 17:17 tn Heb “a brother.”
- Proverbs 17:17 tn Heb “is born for adversity.” This is not referring to sibling rivalry but to the loyalty a brother shows during times of calamity. This is not to say that a brother only shows loyalty when there is trouble, nor that he always does in these times (e.g., 18:19, 24; 19:7; 27:10). The true friend is the same as a brotherly relation—in times of greatest need the loyal love is displayed.
Proverbs 18:19
New English Translation
Proverbs 18:19
New English Translation
19 A relative[a] offended[b] is harder to reach than[c] a strong city,
and disputes are like the barred gates[d] of a fortified citadel.[e]
Footnotes
- Proverbs 18:19 tn Heb “brother,” but this is not limited to actual siblings (cf. NRSV “an ally”; CEV, NLT “friend”).
- Proverbs 18:19 tn The Niphal participle from פָּשַׁע (pashaʿ) modifies “brother”: a brother transgressed, offended, sinned against.
- Proverbs 18:19 tc The LXX has a clear antithetical proverb here: “A brother helped is like a stronghold, but disputes are like bars of a citadel.” Accordingly, the editors of BHS propose מוֹשִׁיעַ (moshiaʿ) instead of נִפְשָׁע (nifshaʿ, so also the other versions and the RSV). But since both lines use the comparison with a citadel (fortified/barred), the antithesis is problematic. tn The phrase “is harder to reach” is supplied in the translation on the basis of the comparative מִן (min). It is difficult to get into a fortified city; it is more difficult to reach an offended brother.
- Proverbs 18:19 tn Heb “bars,” but this could be understood to mean “taverns,” so “barred gates” is employed in the translation.
- Proverbs 18:19 sn The proverb is talking about changing a friend or a relative into an enemy by abuse or strife—the bars go up, as it were. And the “walls” that are erected are not easily torn down.
Proverbs 18:24
New English Translation
Proverbs 18:24
New English Translation
24 There are[a] companions[b] who harm one another,[c]
but there is a friend[d] who sticks closer than a brother.
Footnotes
- Proverbs 18:24 tn The word is spelled אִישׁ (ʾish), typical of the word for “man, person,” and is often so translated (KJV, NIV, NASB, ESV). It is probably a synonym or alternate form of יֵשׁ (yesh, “there is”), which begins the second line of the verse. The Ugaritic and Aramaic cognates of יֵשׁ (yesh) are ʾt and אִית (ʾith) respectively. A regular phonetic change in the history of the languages accounts for the Ugaritic and Aramaic tav (ת, “t”) where Hebrew has a shin (שׁ, “sh”). It is spelled without the yod as אִשׁ (ʾish, “there is”) in 2 Sam 14:19 and Mic 6:10 (see HALOT 92, s.v. אִשׁ). C. H. Toy suggested reading יֵשׁ (yesh) instead of אִישׁ (ʾish), along with some of the Greek mss, the Syriac, and Tg. Prov 18:24 (Proverbs [ICC], 366) but the emendation is unnecessary in light of the cognate.
- Proverbs 18:24 tn The noun רֵעַ (reaʿ) refers to a “companion, associate, friend, neighbor.” It has a wide range of meaning depending on context, but generally “those persons with whom one is brought into contact and with whom one must live on account of the circumstances of life” (HALOT 1253 s.v. II רֵעַ). Some translations employ the word “friend” in both halves of the verse, obscuring the distinction between them. This term speaks of association, not necessarily friendship.
- Proverbs 18:24 tn The text lacks a main verb and simply has an infinitive construct, לְהִתְרֹעֵעַ (lehitroʿeaʿ), a hitpolel of the verb רעע (raʿaʿ). Based on the noun רֵעַ (reaʿ, “companion, associate, friend, neighbor”), the KJV had postulated a cognate, an otherwise unattested root רעע meaning “show oneself friendly” in the Hitpolel. This would be reasonable if there was a root רעע that means “to be a friend” in the Qal, but the noun רֵעַ (reaʿ) is actually associated with a root רעה (raʿah). Instead the infinitive points toward a result and the Hitpolel of רעע (raʿaʿ) means “to smash one another” (HALOT 1269 s.v. II רעע). If the first word of the verse is maintained to be אִישׁ (ʾish, “man”), it might mean “a man of companions may be crushed by them.”
- Proverbs 18:24 tn This term for friend (אֹהֵב, ʾohev) is based on the root meaning “to love. It speaks of a bond or commitment that is not true of the term for “companion” in the first line.
Proverbs 19:8
New English Translation
Proverbs 19:8
New English Translation
8 The one who acquires understanding[a] loves himself;[b]
the one who preserves understanding will prosper.[c]
Footnotes
- Proverbs 19:8 tn The term לֵב (lev, “mind, heart”) is used as a metonymy of association for what one does with the mind (thinking), and so refers to discernment, wisdom, good sense. Most English versions translate as “wisdom” or “sense” but cf. NAB “intelligence.”
- Proverbs 19:8 tn Heb “his own soul.” The expression “loves his soul” means that he is paying attention to his needs or taking care of his life (cf. NAB “is his own best friend”). This expression works with its parallel to provide the whole idea: “loving the soul” is the metonymy of the cause for prospering, and “prospering” is the metonymy of the effect (of loving).
- Proverbs 19:8 tn Heb “finds good” (similar KJV, NASB); NCV “will succeed.” The MT reads לִמְצֹא (limtsoʾ), a Qal infinitive construct. The LXX (as well as the other major early versions) renders it as a future, which reflects a Vorlage of יִמְצָא (yimtsaʾ). The infinitive is used here in a modal sense, meaning “is destined to” or “is certain of” finding good in life.
Proverbs 20:28
New English Translation
Proverbs 20:28
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Footnotes
- Proverbs 20:28 tn The first line uses two Hebrew words, חֶסֶד וֶאֱמֶת (khesed veʾemet, “loyal love and truth”), to tell where security lies. The first word is the covenant term for “loyal love; loving-kindness; mercy”; and the second is “truth” in the sense of what is reliable and dependable. The two words often are joined together to form a hendiadys: “faithful love.” That a hendiadys is intended here is confirmed by the fact that the second line uses only the critical word חֶסֶד.
- Proverbs 20:28 sn The emphasis is on the Davidic covenant (2 Sam 7:11-16; Ps 89:19-37). It is the Lord and his faithful love for his covenant that ultimately makes the empire secure. But the enjoyment of divine protection requires the king to show loyal love as well.
Proverbs 21:17
New English Translation
Proverbs 21:17
New English Translation
17 The one who loves[a] pleasure[b] will be[c] a poor person;[d]
whoever loves wine and anointing oil[e] will not be rich.
Footnotes
- Proverbs 21:17 sn The participle “loves” (אֹהֵב, ʾohev) indicates in this context that more is involved than the enjoyment of pleasure, for which there is no problem. The proverb is looking at “love” in the sense of needing and choosing, an excessive or uncontrolled indulgence in pleasure.
- Proverbs 21:17 sn “Pleasure” is actually the Hebrew word “joy” (שִׂמְחָה, simkhah). It is a metonymy of effect, the cause being the good life that brings the joy. In the second colon, “wine” and “oil” would be metonymies of cause, the particular things in life that bring joy. Therefore the figures in the lines work together to give the complete picture.
- Proverbs 21:17 tn The phrase “will be” is supplied in the translation.
- Proverbs 21:17 tn Heb “a man of poverty”; NRSV “will suffer want.”
- Proverbs 21:17 sn In elaborate feasts and celebrations the wine was for drinking but the oil was for anointing (cf. NAB, NCV “perfume”). Both of these characterize the luxurious life (e.g., Pss 23:5; 104:15; Amos 6:6).
Proverbs 21:21
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Proverbs 21:21
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Footnotes
- Proverbs 21:21 sn These two attributes, “righteousness” (צְדָקָה, tsedaqah) and “loyal love” (חֶסֶד, khesed) depict the life style of the covenant-believer who is pleasing to God and a blessing to others. The first term means that he will do what is right, and the second means that he will be faithful to the covenant community.
- Proverbs 21:21 sn The Hebrew term translated “bounty” is צְדָקָה (tsedaqah) again, so there is a wordplay on the term in the verse. The first use of the word had the basic meaning of “conduct that conforms to God’s standard”; this second use may be understood as a metonymy of cause, indicating the provision or reward (“bounty”) that comes from keeping righteousness (cf. NIV “prosperity”; NCV “success”). The proverb is similar to Matt 5:6, “Blessed are those who hunger and thirst for righteousness, for they will be satisfied.”
Proverbs 27:5-6
New English Translation
Proverbs 27:5-6
New English Translation
5 Better is open[a] rebuke
than hidden[b] love.
6 Faithful[c] are the wounds of a friend,
but the kisses[d] of an enemy are excessive.[e]
Footnotes
- Proverbs 27:5 tn Heb “revealed” or “uncovered” (Pual participle from גָּלָה, galah). This would specify the reproof or rebuke as direct, honest, and frank, whether it was coming from a friend or an enemy.
- Proverbs 27:5 tn The Hebrew term translated “hidden” (a Pual participle from סָתַר, satar) refers to a love that is carefully concealed; this is contrasted with the open rebuke in the first line. What is described, then, is someone too timid, too afraid, or not trusting enough to admit that reproof is a genuine part of love (W. McKane, Proverbs [OTL], 610). It is a love that is not expressed in proper concern for the one loved. See also, e.g., 28:23 and 29:3.
- Proverbs 27:6 tn The Niphal participle of אָמַן (ʾaman) means “faithful; reliable; sure; trustworthy.” The word indicates that the wounds from a friend “can be trusted” (so NIV, NCV) because they are meant to correct and not to destroy (e.g., 25:12; Deut 7:9; Job 12:20).
- Proverbs 27:6 sn “Kisses” probably represents a metonymy of adjunct; the term describes any expressions or indications of affection. But coming from an enemy, they will be insincere—as indicated by their excessive number.
- Proverbs 27:6 tn The form is נַעְתָּרוֹת (naʿtarot), the Niphal participle of עָתַר (ʿatar, “to be abundant”). Contemporary translations render this rare form in a number of different ways: “deceitful” (NASB, NKJV); “profuse” (NRSV); “many” (NLT). But the idea of “excessive” or “numerous” fits very well. The kisses of an enemy cannot be trusted, no matter how often they are presented.
Proverbs 27:9-10
New English Translation
Proverbs 27:9-10
New English Translation
9 Ointment and incense make the heart rejoice,[a]
likewise the sweetness of one’s friend from sincere counsel.[b]
10 Do not forsake your friend and your father’s friend,
and do not enter your brother’s house in the day of your disaster;
a neighbor nearby is better than a brother far away.[c]
Footnotes
- Proverbs 27:9 sn The first line of the proverb provides the emblem to the parallel point. The emblem is the joy that anointing oil (ointment) and incense bring, and the point is the value of the advice of a friend.
- Proverbs 27:9 tn Some think the MT is unintelligible as it stands: “The sweetness of his friend from the counsel of the soul.” The Latin version has “the soul is sweetened by the good counsels of a friend.” D. W. Thomas suggests, “counsels of a friend make sweet the soul” (“Notes on Some Passages in the Book of Proverbs,” VT 15 [1965]: 275). G. R. Driver suggests, “the counsel of a friend is sweeter than one’s own advice” (literally, “more than the counsel of the soul”). He also suggests “more than of fragrant wood.” See G. R. Driver, “Hebrew Notes,” ZAW 52 (1934): 54; idem, “Suggestions and Objections,” ZAW 55 (1937): 69-70. The LXX reads “and the soul is rent by misfortunes.” The MT, for want of better or more convincing readings, may be interpreted to mean something like “[Just as] ointment and incense brings joy to the heart, [so] the sweetness of one’s friend [comes] from his sincere counsel.”
- Proverbs 27:10 sn The meaning of the verse is very difficult, although the translation is rather straightforward. It may simply be saying that people should retain family relationships but will discover that a friend who is available is better than a relative who is not. But C. H. Toy thinks that the verse is made up of three lines that have no connection: 10a instructs people to maintain relationships, 10b says not to go to a brother’s house [only?] when disaster strikes, and 10c observes that a nearby friend is better than a far-away relative. C. H. Toy suggests a connection may have been there, but has been lost (Proverbs [ICC], 485-86). The conflict between 17:17 and 10b may be another example of presenting two sides of the issue, a fairly frequent occurrence in the book of Proverbs.
Proverbs 29:3
New English Translation
Proverbs 29:3
New English Translation
3 The man[a] who loves wisdom brings joy to his father,[b]
but whoever associates[c] with prostitutes wastes[d] his wealth.[e]
Footnotes
- Proverbs 29:3 tn Heb “a man.” Here “man” is retained in the translation because the second colon mentions prostitutes.
- Proverbs 29:3 tn Or “causes his father to rejoice”; NAB “makes his father glad.”
- Proverbs 29:3 tn The active participle רֹעֶה (roʿeh) is from the second root רָעָה (raʿah), meaning “to associate with.” The verb occurs only a few times, and mostly in the book of Proverbs. It is related to רֵעֶה (reʿeh, “friend; companion; fellow”). To describe someone as a “companion” or “friend” of prostitutes is somewhat euphemistic; it surely means someone who is frequently engaging the services of prostitutes.
- Proverbs 29:3 tn The Hebrew verb יְאַבֶּד (yeʾabbed) means “destroys”; it is the Piel imperfect of the verb that means “to perish.”
- Proverbs 29:3 sn Wealth was seen as a sign of success and of God’s blessings, pretty much as it always has been. To be seen as honorable in the community meant one had acquired some substance and kept his reputation. It would be a disgrace to the family to have a son who squandered his money on prostitutes (e.g., Prov 5:10; 6:31).
New English Translation (NET)
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