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Proverbs 3:21-26
New English Translation

21 My child, do not let them[a] escape from your sight;
safeguard sound wisdom and discretion.[b]
22 So they will become life for your soul,[c]
and grace around your neck.[d]
23 Then you will walk on your way with security,
and you will not stumble.[e]
24 When[f] you lie down[g] you will not be filled with fear;[h]
when you lie down your sleep will be pleasant.[i]
25 Do not be afraid[j] of sudden[k] disaster,[l]
or when destruction overtakes the wicked;[m]
26 for the Lord will be the source of your confidence,[n]
and he will guard your foot[o] from being caught in a trap.[p]

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Footnotes

  1. Proverbs 3:21 tn The object of the verb “escape” is either (1) wisdom, knowledge, and understanding in vv. 13-20 or (2) “wisdom and discretion” in the second colon of this verse. Several English versions transpose the terms “wisdom and discretion” from the second colon into the first colon for the sake of clarity and smoothness (e.g., RSV, NRSV, NIV, TEV, CEV). NIV takes the subject from the second colon and reverses the clauses to clarify that.
  2. Proverbs 3:21 tn Or: “purpose,” “power of devising.”
  3. Proverbs 3:22 tn The noun נַפְשֶׁךָ (nafshekha, “your soul”) is a synecdoche of part (= inner soul) for the whole person (= you); see BDB 600 s.v. 4.a.2.
  4. Proverbs 3:22 tn Heb “for your neck.” Cf. 1:9.
  5. Proverbs 3:23 sn Heb “You will not strike your foot.” What the foot strikes (cf. Ps 91:12 “against a stone”) is omitted but something is implied. This is a figure (hypocatastasis) comparing stumbling on a stone in the path to making serious mistakes in life that bring harm.
  6. Proverbs 3:24 tn The particle אִם (ʾim, “if”) here functions in its rare temporal sense (“when”) followed by an imperfect tense (e.g., Num 36:4; BDB 50 s.v. 1.b.4.b).
  7. Proverbs 3:24 tc The LXX reads “sit down,” presumably from תֵּשֵׁב (teshev) while the MT reads תִּשְׁכַּב (tishkav, “lie down”). Either the LXX translator worked from a text which had lost the כ (kaf) or the MT copyist had a damaged text and restored a verb from the root שָׁכַב (shakav, “to lie down”) based on the following verb. The text restored from the LXX would present a progression from walking (v. 23), to sitting, to lying down: “When you sit down, you will not fear, then you will lie down and your sleep will be pleasant.”
  8. Proverbs 3:24 tn Heb “will not have dread.” The verb פָּחַד (pakhad, “tremble, shake with fear”) describes emotion that is stronger than mere fear—it is dread.
  9. Proverbs 3:24 tn The verb עָרְבָה (ʿarevah) is from III עָרַב (ʿarav, “to be sweet; to be pleasing; to be pleasant”; BDB 787 s.v. III עָרַב). It should not be confused with the other five homonymic roots that are also spelled עָרַב (see BDB 786-88).
  10. Proverbs 3:25 sn The negative exhortation with the jussive verb אַל־תִּירָא (ʾal tiraʾ, “do not be afraid”) is based in part on the assurances given in vv. 23-24 but is directly tied to v. 26.
  11. Proverbs 3:25 tn Heb “terror of suddenness.” The noun פִּתְאֹם (pitʾom, “sudden”) functions as an attributive genitive: “sudden terror” (e.g., Job 22:10; BDB 837 s.v.).
  12. Proverbs 3:25 tn Heb “terror.” The noun פַּחַד (pakhad, “terror”) is a metonymy of effect for cause (= disaster); see BDB 808 s.v. 2. This is suggested by the parallelism with the noun מִשֹּׁאַת (mishoʾat, “destruction”) in the following colon. The term פַּחַד (“terror”) often refers to the object (or cause) of terror (e.g., Job 3:25; 15:21; 22:10; 31:23; Pss 31:12; 36:2; Isa 24:18; Jer 48:44).
  13. Proverbs 3:25 tn Heb “or the destruction of the wicked when it comes.” The noun רְשָׁעִים (reshaʿim, “wicked ones”) probably functions as an objective genitive (the destruction that comes on the wicked) or a genitive of source (the destruction that the wicked bring on others).
  14. Proverbs 3:26 tn Heb “your confidence” (so NAB, NIV, NRSV) or “at your side.” BDB (492) lists both meanings under one entry for כֶּסֶל (kesel). HALOT (489) sees two homonyms, I כֶּסֶל (“loin, side”) and II כֶּסֶל (“confidence”). The preposition ב (bet) either functions locatively meaning “at your side,” or as a bet essentiae (GKC 379 §119.i, BDB 88 s.v. 7 בְּ; HALOT 104 s.v. 3 בְּ), emphasizing the quality or nature of the noun (but which typically cannot be rendered in English) meaning here “your confidence.” It may then be viewed as a metonymy standing either for the object or the source of your confidence. The Vulgate reads “at your side (latus).” The LXX appears to have read כֹּל מְסִלֹּתֶיךָ (kol mesillotekha, “[over] all your ways.”
  15. Proverbs 3:26 tn The term “foot” functions as a synecdoche, where the part stands for the whole (“your foot” stands for “you”). This device helps build a comparison between a hunter’s snare and calamity that afflicts the wicked.
  16. Proverbs 3:26 tn Heb “from capture,” a figure for the calamity of v. 25.
Listen to Proverbs 3:21-26, Proverbs 11:6, Proverbs 11:8, Proverbs 11:15, Proverbs 12:6-7, Proverbs 12:13, Proverbs 12:21, Proverbs 13:3, Proverbs 13:14, Proverbs 15:24, Proverbs 15:27, Proverbs 19:16
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Proverbs 3:21-26
New American Standard Bible

21 My son, see that (A)they do not escape from your sight;
Comply with sound wisdom and discretion,
22 And they will be (B)life to your soul
And (C)adornment to your neck.
23 Then you will (D)walk in your way securely,
And your foot will not (E)stumble.
24 When you (F)lie down, you will not be afraid;
When you lie down, your sleep will be sweet.
25 (G)Do not be afraid of sudden danger,
Nor of (H)trouble from the wicked when it comes;
26 For the Lord will be [a]your confidence,
And will (I)keep your foot from being caught.

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Footnotes

  1. Proverbs 3:26 Or at your side
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Proverbs 11:6
New English Translation

6 The righteousness of the upright will deliver them,[a]
but the treacherous will be ensnared[b] by their own desires.[c]

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Footnotes

  1. Proverbs 11:6 sn The contrast is between being rescued or delivered (נָצַל, natsal) and being captured (לָכַד, lakhad). Righteousness is freeing; [evil] desires are enslaving.
  2. Proverbs 11:6 tn The verb לָכַד (lakhad) means “to capture, trap, overpower.” Here it is passive; cf. NIV, TEV “are trapped,” NASB, NKJV “caught,” ESV, NRSV “taken captive.”
  3. Proverbs 11:6 tc The Hebrew text has the singular construct form וּבְהַוַּת (uvehavvat) which may be from I הַוָּה (havvah, “desire of”) or II הַוָּה (havvah, “disaster of, destruction of”). The line would read “but in the desire of…” (cf. NLT “the ambition of… entraps them”) or “but in the disaster of the treacherous they will be caught.” The BHS editors propose repointing the word to the plural absolute form וּבְהַוֹּת (uvehavvot) resulting in “the treacherous will be ensnared in [their] desires” or “the treacherous will be caught in disasters.” The LXX has a singular form, but it does not represent a Hebrew construct form and not necessarily the same word as the MT: “ungodliness will fall into [the hands of] unrighteousness” or “encounters injustice.”
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Proverbs 11:6
New American Standard Bible

6 The righteousness of the upright will rescue them,
But the treacherous will (A)be caught by their own greed.

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Proverbs 11:8
New English Translation

8 A righteous person was delivered[a] out of trouble,
then a wicked person took his place.[b]

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Footnotes

  1. 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.
  2. 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.
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Proverbs 11:8
New American Standard Bible

8 The righteous is rescued from trouble,
But the wicked [a]takes his place.

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Footnotes

  1. Proverbs 11:8 Lit enters
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Proverbs 11:15
New English Translation

15 The one who has put up security for a stranger[a] will surely have trouble,[b]
but whoever avoids[c] shaking hands[d] is secure.[e]

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Footnotes

  1. Proverbs 11:15 sn The “stranger” could refer to a person from another country or culture, as it often does, but it could also refer to an unknown Israelite, with the idea that the individual stands outside the known and respectable community.
  2. Proverbs 11:15 tn The sentence begins with the Niphal imperfect and the cognate (רַע־יֵרוֹעַ, raʿ yeroaʿ), stressing that whoever does this “will certainly suffer hurt.” The hurt in this case will be financial responsibility for a bad risk.
  3. Proverbs 11:15 tn Heb “hates.” The term שֹׂנֵא (soneʾ) means “to reject,” and here “to avoid.” The participle is substantival, functioning as the subject of the clause. The next participle, תֹקְעִים (toqeʿim, “striking hands”), is its object, telling what is hated. The third participle בּוֹטֵחַ (boteach, “is secure”) functions verbally.
  4. Proverbs 11:15 tn Heb “striking.” The term “hands” does not appear in the Hebrew text, but is implied. The imagery here is shaking hands to seal a contract. It does not refer to greeting people with a handshake or exclude all business agreements.
  5. Proverbs 11:15 tn The participle בּוֹטֵחַ (boteakh) means to “be secure, confident, safe, or care free.” In this verse it applies specifically to the issue of putting up security for another, not all the rest of life. A person who avoids this bad decision has no worries about its consequences.
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Proverbs 11:15
New American Standard Bible

15 One who is a (A)guarantor for a stranger will certainly suffer for it,
But one who hates [a]being a guarantor is secure.

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  1. Proverbs 11:15 Lit those who strike hands
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Proverbs 12:6-7
New English Translation

6 The words of the wicked lie in wait[a] to shed innocent blood,[b]
but the words[c] of the upright will deliver them.
7 The wicked are overthrown[d] and perish,[e]
but the righteous household[f] will stand.

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Footnotes

  1. Proverbs 12:6 tn Heb “are to ambush blood.” The infinitive construct אֱרָב (ʾerov, “to lie in wait”) expresses the purpose of their conversations. The proverb either compares their words to an ambush (cf. NAB, NRSV “are a deadly ambush”) or states what the content of their words is about.
  2. Proverbs 12:6 tn Heb “for blood.” The term “blood” is a metonymy of effect, the cause being the person that they will attack and whose blood they will shed. After the construct “blood” is also an objective genitive.
  3. Proverbs 12:6 tn Heb “mouth.” The term פֶּה (peh, “mouth”) is a metonymy of cause, signifying what the righteous say. The righteous can make a skillful defense against false accusations that are intended to destroy. The righteous, who have gained wisdom, can escape the traps set by the words of the wicked.
  4. Proverbs 12:7 tn The MT has an infinitive absolute “as to the overthrow of the wicked—they are [then] no more.” The verb הָפַך (haphakh) can mean “to turn” (change directions), “to turn something into something,” or “to overthrow” (particularly said of cities). The LXX interprets as “wherever the wicked turns he disappears.”sn This proverb is about the stability of the righteous in times of trouble.
  5. Proverbs 12:7 tn Heb “and they are not.”
  6. Proverbs 12:7 tn Heb “the house of the righteous.” The genitive צַדִּיקִים (tsaddiqim) functions as an attributive adjective: “righteous house.” The noun בֵּית (bet, “house”) functions as a synecdoche of container (= house) for the contents (= family, household; perhaps household possessions). Cf. NCV “a good person’s family”; NLT “the children of the godly.”
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Proverbs 12:6-7
New American Standard Bible

6 The (A)words of the wicked wait in ambush for blood,
But the (B)mouth of the upright will rescue them.
7 The (C)wicked are overthrown and are no more,
But the (D)house of the righteous will stand.

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Proverbs 12:13
New English Translation

13 The evil person is ensnared[a] by the transgression of his speech,[b]
but the righteous person escapes out of trouble.[c]

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Footnotes

  1. Proverbs 12:13 tc MT reads the noun מוֹקֵשׁ (moqesh, “bait; lure”). The LXX, Syriac and Tg. Prov 12:13 took it as a passive participle (“is ensnared”). The MT is the more difficult reading and so is preferred. The versions appear to be trying to clarify a difficult reading. tn Heb “snare of a man.” The word “snare” is the figurative meaning of the noun מוֹקֵשׁ (“bait; lure” from יָקַשׁ [yaqash, “to lay a bait, or lure”]).
  2. Proverbs 12:13 tn Heb “transgression of the lips.” The noun “lips” is a genitive of specification and it functions as a metonymy of cause for speech: sinful talk or sinning by talking. J. H. Greenstone suggests that this refers to litigation; the wicked attempt to involve the innocent (Proverbs, 131).
  3. Proverbs 12:13 sn J. H. Greenstone suggests that when the wicked become involved in contradictions of testimony, the innocent is freed from the trouble. Another meaning would be that the wicked get themselves trapped by what they say, but the righteous avoid that (Proverbs, 131).
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Proverbs 12:13
New American Standard Bible

13 [a]An evil person is ensnared by the offense of his lips,
But the (A)righteous will escape from trouble.

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Footnotes

  1. Proverbs 12:13 Lit In the offense of the lips is an evil snare
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Proverbs 12:21
New English Translation

21 No harm[a] will be directed at[b] the righteous,
but the wicked are filled with calamity.[c]

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Footnotes

  1. Proverbs 12:21 tn Hebrew places the negative with the verb (“all harm will not be…”), while English prefers to negate the noun (“no harm will…”). The proper nuance of אָוֶן (ʾaven) is debated. The noun can refer to disaster, injustice, or iniquity. It is not clear how neutrally the term may refer to disaster or how tightly it is tied to the consequence or result of wickedness. There is some question as to whether it can have a magical connotation, as in a spell or a curse. In Job, Eliphaz declares that אָוֶן (ʾaven) doesn’t come out of the dust (just happen); on the other hand, humankind is born to trouble (Job 5:6-7). Rashi, a Jewish scholar who lived a.d. 1040-1105, took the term as “wickedness,” and the clause as “the righteous will not be caught up in wickedness.”
  2. Proverbs 12:21 tn The pual imperfect verb ‏יְאֻנֶּה (yeʾunneh) is from a rare root occurring only 4 times in the Bible. In the only piel case, Exod 21:13, God makes something happen for someone. This implies that the pual is not simply “to happen to” but “made to happen to.” Some propose “be allowed to happen to.”sn Proverbial sayings are often general and not absolute. Clearly Job was a righteous person to whom harm happened (or was permitted to happen). And being righteous does not mean an exemption from all hardships that are not related to punishment. The proper nuance also depends on the understanding of “harm.” Perhaps the correct nuance is that God does not direct harms of punishment at the righteous. In the surrounding polytheistic countries, they believed that a god might make a mistake and punish the wrong person.
  3. Proverbs 12:21 tn The expression מָלְאוּ רָע (maleʾu raʿ, “to be full of calamity/evil”) means (1) the wicked do much evil or (2) the wicked experience much calamity (cf. NAB, NIV, NRSV, NLT).
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Proverbs 12:21
New American Standard Bible

21 (A)No harm happens to the righteous,
But the wicked are filled with trouble.

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Proverbs 13:3
New English Translation

3 The one who guards his words[a] guards his life;
whoever is talkative[b] will come to ruin.[c]

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Footnotes

  1. Proverbs 13:3 tn Heb “mouth” (so KJV, NAB). The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech.
  2. Proverbs 13:3 tn Heb “opens wide his lips.” This is an idiom meaning “to be talkative” (BDB 832 s.v. פָּשַׂק Qal). Cf. NIV “speaks rashly”; TEV “a careless talker”; CEV “talk too much.”
  3. Proverbs 13:3 tn Heb “ruin belongs to him.”sn Tight control over what one says prevents trouble (e.g., Prov 10:10; 17:28; Jas 3:1-12; Sir 28:25). Amenemope advises to “sleep a night before speaking” (5:15; ANET 422, n. 10). The old Arab proverb is appropriate: “Take heed that your tongue does not cut your throat” (O. Zockler, Proverbs, 134).
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Proverbs 13:3
New American Standard Bible

3 One who (A)guards his mouth protects his life;
One who (B)opens wide his lips [a]comes to ruin.

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  1. Proverbs 13:3 Lit ruin is his
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Proverbs 13:14
New English Translation

14 Instruction[a] from the wise is like[b] a life-giving fountain,[c]
to turn[d] a person[e] from deadly snares.[f]

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Footnotes

  1. Proverbs 13:14 tn The term תוֹרָה (torah) in legal literature means “law,” but in wisdom literature often means “instruction; teaching” (BDB 435 s.v.); cf. NAV, NIV, NRSV “teaching”; NLT “advice.”
  2. Proverbs 13:14 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor.
  3. Proverbs 13:14 tn Heb “fountain of life” (so KJV, NAB, NIV, NRSV). The genitive חַיִּים (khayyim) functions as a genitive of material, similar to the expression “fountain of water.” The metaphor means that the teaching of the wise is life-giving. The second colon is the consequence of the first, explaining this metaphor.
  4. Proverbs 13:14 tn The infinitive construct with preposition ל (lamed) gives the result (or, purpose) of the first statement. It could also be taken epexegetically, “by turning.”
  5. Proverbs 13:14 tn The term “person” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.
  6. Proverbs 13:14 tn Heb “snares of death” (so KJV, NAB, NASB, NIV, NRSV, NLT). The genitive מָוֶת (mavet) functions as an attributive adjective. The term “snares” makes an implied comparison with hunting; death is like a hunter. W. McKane compares the idea to the Ugaritic god Mot, the god of death, carrying people off to the realm of the departed (Proverbs [OTL], 455). The expression could also mean that the snares lead to death.
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Proverbs 13:14
New American Standard Bible

14 The [a]teaching of the wise is a (A)fountain of life,
To turn aside from the (B)snares of death.

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  1. Proverbs 13:14 Or law
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Proverbs 15:24
New English Translation

24 The path of life is upward[a] for the wise person,[b]
to[c] keep him from going downward to Sheol.[d]

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Footnotes

  1. Proverbs 15:24 tn There is disagreement over the meaning of the term translated “upward.” The verse is usually taken to mean that “upward” is a reference to physical life and well-being (cf. NCV), and “going down to Sheol” is a reference to physical death, that is, the grave, because the concept of immortality is said not to appear in the book of Proverbs. The proverb then would mean that the wise live long and healthy lives. But W. McKane argues (correctly) that “upwards” in contrast to Sheol, does not fit the ways of describing the worldly pattern of conduct and that it is only intelligible if taken as a reference to immortality (Proverbs [OTL], 480). The translations “upwards” and “downwards” are not found in the LXX. This has led some commentators to speculate that these terms were not found in the original, but were added later, after the idea of immortality became prominent. However, this is mere speculation.
  2. Proverbs 15:24 tn Heb “to the wise [man],” because the form is masculine.
  3. Proverbs 15:24 tn The term לְמַעַן (lemaʿan, “in order to”) introduces a purpose clause; the path leads upward in order to turn the wise away from Sheol.
  4. Proverbs 15:24 tn Heb “to turn from Sheol downward”; cf. NAB “the nether world below.”
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Proverbs 15:24
New American Standard Bible

24 The (A)path of life leads upward for the wise,
So that he may keep away from [a]Sheol below.

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  1. Proverbs 15:24 I.e., the netherworld
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Proverbs 15:27
New English Translation

27 The one who is greedy for gain[a] troubles[b] his household,[c]
but whoever hates bribes[d] will live.

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Footnotes

  1. Proverbs 15:27 tn Heb “the one who gains.” The phrase בּוֹצֵעַ בָּצַע (botseaʿ batsaʿ) is a participle followed by its cognate accusative. This refers to a person who is always making the big deal, getting the larger cut, or in a hurry to get rich. The verb, though, makes it clear that the gaining of a profit is by violence and usually unjust, since the root has the idea of “cut off; break off; gain by violence.” The line is contrasted with hating bribes, and so the gain in this line may be through bribery.
  2. Proverbs 15:27 sn The participle “troubles” (עֹכֵר, ʿokher) can have the connotation of making things difficult for the family, or completely ruining the family (cf. NAB). In Josh 7:1 Achan took some of the “banned things” and was put to death: Because he “troubled Israel,” the Lord would “trouble” him (take his life, Josh 7:25).
  3. Proverbs 15:27 tn Heb “his house.”
  4. Proverbs 15:27 tn Heb “gifts” (so KJV). Gifts can be harmless enough, but in a setting like this the idea is that the “gift” is in exchange for some “profit [or, gain].” Therefore they are bribes (cf. ASV, NAB, NASB, NIV, NRSV, NLT), and to be hated or rejected. Abram, for example, would not take anything that the king of Sodom had to offer, “lest [he] say, “I have made Abram rich” (Gen 14:22-24).
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Proverbs 15:27
New American Standard Bible

27 He who (A)profits illicitly troubles his own house,
But he who (B)hates bribes will live.

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Proverbs 19:16
New English Translation

16 The one who obeys commandments guards[a] his life;
the one who despises his ways[b] will die.[c]

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Footnotes

  1. Proverbs 19:16 tn The verb שָׁמַר (shamar) is repeated twice in this line but with two different senses, creating a polysemantic wordplay: “he who obeys/keeps (ֹֹשֹמֵר, shomer) the commandment safeguards/keeps (שֹׁמֵר, shomer) his life.”
  2. Proverbs 19:16 sn The expression his ways could refer either (1) to the conduct of the individual himself, or (2) to the commandments as the Lord’s ways. If the latter is the case, then the punishment is more certain.
  3. Proverbs 19:16 tc The Kethib is יוּמָת (yumat), “will be put to death,” while the Qere reads יָמוּת (yamut, “will die”). The Qere is the preferred reading and is followed by most English versions.
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Proverbs 19:16
New American Standard Bible

16 One who (A)keeps the commandment keeps his soul,
But one who [a]is careless of [b]conduct will die.

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  1. Proverbs 19:16 Lit despises
  2. Proverbs 19:16 Lit ways
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