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34 With[a] arrogant scoffers[b] he is scornful,
yet he shows favor to the humble.[c]

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Footnotes

  1. Proverbs 3:34 tc The MT reads אִם (ʾim, “if”) and the syntax is אִם (ʾim) plus imperfect verb followed by vav plus perfect consecutive. This particle can introduce a realizable or unrealizable condition, or a concessive clause (HALOT 60-61 s.v.). A realizable condition presents the circumstance in which the apodosis is realized, “if/when he is scornful…, then he will show favor.” An unrealizable condition or a concessive clause should be rendered “even if” or “although [X would be],” referring to something that is not the case, as in, “even if he would be scornful…, then…” (cf. Num 22:18, 1 Kgs 13:8; Job 9:15; Jer 15:1). Neither of these options fit the context well. The content of the second half of the verse does not depend on the first half. And the first half is not to be understood as an unrealizable or unexpected condition, rather both are truisms. An alternative is to read the similarly sounding term עִם (ʿim, “with”), “with the scorners he is scornful” (cf. Ps 18:25-26). The LXX does not have a conditional particle, so it may not have read אִם (ʾim, “if”), but also it does not have μετὰ (meta, “with”) so it is not clear that it read עִם (ʾim, “with”). The translation presumes the particle עִם.
  2. Proverbs 3:34 tn Heb “with those who mock he will mock.” The repetition of the root לִיץ (lits, “to scorn; to mock”) connotes poetic justice; the punishment fits the crime. Scoffers are characterized by arrogant pride (e.g., Prov 21:24), as the antithetical parallelism with “the humble” here emphasizes.
  3. Proverbs 3:34 tc The Kethib reads וְלַעֲנִיִּים (velaʿaniyyim) from עָנִי (ʿani, “afflicted”), followed by the NASB. The Qere, supported by the LXX, Targum, and Latin Vulgate reads וְלַעֲנָוִים (velaʿanavim) from עָנָו (ʿanav, “meek, humble”) followed by the NIV, ESV, NRSV and others.

34 He mocks those who mock
but gives grace to the humble.(A)

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After pride[a] came,[b] disgrace followed;[c]
but wisdom came[d] with humility.[e]

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Footnotes

  1. Proverbs 11:2 tn Heb “presumptuousness, over-confidence.” This term is from the root זִיד (zid) which means “to be presumptuous, arrogant, impudent” in the Qal, or to behave with such characteristics in the Hiphil.
  2. Proverbs 11:2 tn Heb “Pride came, then shame came.” The verbs are a perfect and a preterite with vav consecutive of בּוֹא (boʾ, “to enter; to come”). Because the second verb is sequential to the first, the first may be subordinated as a temporal clause. Proverbs in Hebrew utilize the past tense as a prototypical example. English also does so, although less frequently, as in “curiosity killed the cat.”
  3. Proverbs 11:2 sn This proverb does not state how the disgrace will come, but affirms that it will follow pride. The proud will be brought down.
  4. Proverbs 11:2 tn The term “came” does not appear in the Hebrew, but is supplied in the translation from parallelism.
  5. Proverbs 11:2 tn Heb “modesty”; KJV, ASV “the lowly.” The adjective צְנוּעִים (tsenuʿim, “modest”) is used as a noun; this is an example of antimeria in which one part of speech is used in the place of another (see E. W. Bullinger, Figures of Speech, 491-506), e.g., “Let the dry [adjective] appear!” = dry land (Gen 1:9). The root צָנַע (tsanaʿ, “to be modest; to be humble”) describes those who are reserved, retiring, modest. The plural form is used for the abstract idea of humility.

When arrogance comes, disgrace follows,
but with humility comes wisdom.(A)

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15 The way of a fool[a] is right[b] in his own opinion,[c]
but the one who listens to advice is wise.[d]

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Footnotes

  1. Proverbs 12:15 sn The way of a fool describes a headlong course of actions (“way” is an idiom for conduct) that is not abandoned even when wise advice is offered.
  2. Proverbs 12:15 sn The fool believes that his own plans and ideas are perfect or “right” (יָשָׁר, yashar); he is satisfied with his own opinion.
  3. Proverbs 12:15 tn Heb “in his own eyes.”
  4. Proverbs 12:15 tn Or “a wise person listens to advice” (cf. NIV, NRSV, TEV, CEV, NLT).

15 A fool’s way is right in his own eyes,(A)
but whoever listens to counsel is wise.

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10 With pride[a] comes only[b] contention,
but wisdom is with the well-advised.[c]

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Footnotes

  1. Proverbs 13:10 sn The parallelism suggests pride here means contempt for the opinions of others. The wise listen to advice rather than argue out of stubborn pride.
  2. Proverbs 13:10 tn The particle רַק (raq, “only”) modifies the noun “contention”—only contention can come from such a person.
  3. Proverbs 13:10 tn The Niphal of יָעַץ (yaʿats, “to advise; to counsel”) means “to consult together; to take counsel.” It means being well-advised, receiving advice or consultation (cf. NCV “those who take advice are wise”).

10 Arrogance leads to nothing but strife,(A)
but wisdom is gained by those who take advice.

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A fool rejects his father’s discipline,
but whoever heeds reproof shows good sense.[a]

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Footnotes

  1. Proverbs 15:5 tn Heb “is prudent” (so KJV, NASB, NRSV); NCV, NLT “is wise.” Anyone who accepts correction or rebuke will become prudent in life.

A fool despises his father’s discipline,
but a person who accepts correction is sensible.(A)

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33 The fear of the Lord provides wise instruction,[a]
and before honor comes humility.[b]

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Footnotes

  1. Proverbs 15:33 tn Heb “[is] instruction of wisdom” (KJV and NASB similar). The noun translated “wisdom” is an attributive genitive: “wise instruction.”sn The idea of the first line is similar to Prov 1:7 and 9:10. Here it may mean that the fear of the Lord results from the discipline of wisdom, just as easily as it may mean that the fear of the Lord leads to the discipline of wisdom. The second reading harmonizes with the theme in the book that the fear of the Lord is the starting point.
  2. Proverbs 15:33 tn Heb “[is] humility” (so KJV). The second clause is a parallel idea in that it stresses how one thing leads to another—humility to honor. Humble submission in faith to the Lord brings wisdom and honor.

33 The fear of the Lord is what wisdom teaches,
and humility comes before honor.(A)

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19 It is better to be lowly in spirit[a] with the afflicted
than to share the spoils[b] with the proud.

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Footnotes

  1. Proverbs 16:19 tn Heb “low of spirit”; KJV “of an humble spirit.” This expression describes the person who is humble and submissive before the Lord and therefore inoffensive. It is always necessary to have a humble spirit, whether there is wealth or not.
  2. Proverbs 16:19 tn Heb “than to divide plunder.” The word “plunder” implies that the wealth taken by the proud was taken violently and wrongfully—spoils are usually taken in warfare. R. N. Whybray translates it with “loot” (Proverbs [CBC], 95). The proud are in rebellion against God, overbearing and oppressive. One should never share the “loot” with them.

19 Better to be lowly of spirit with the humble[a](A)
than to divide plunder with the proud.(B)

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Footnotes

  1. 16:19 Alt Hb tradition reads afflicted

12 Before destruction the heart[a] of a person is proud,
but humility comes[b] before honor.[c]

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Footnotes

  1. Proverbs 18:12 sn The term “heart” is a metonymy of subject, referring to the seat of the spiritual and intellectual capacities—the mind, the will, the motivations and intentions. Proud ambitions and intentions will lead to a fall.
  2. Proverbs 18:12 tn Heb “[is] before honor”; cf. CEV “humility leads to honor.”
  3. Proverbs 18:12 sn The way to honor is through humility (e.g., Prov 11:2; 15:33; 16:18). The humility and exaltation of Jesus provides the classic example (Phil 2:1-10).

12 Before his downfall a person’s heart is proud,(A)
but humility comes before honor.(B)

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The reward[a] for humility[b] and fearing the Lord[c]
is riches and honor and life.

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Footnotes

  1. Proverbs 22:4 tn The Hebrew term עֵקֶב (ʿeqev, “reward”) is related to the term meaning “heel”; it refers to the consequences or the reward that follows (akin to the English expression “on the heels of”).
  2. Proverbs 22:4 tn “Humility” is used here in the religious sense of “piety”; it is appropriately joined with “the fear of the Lord.” Some commentators, however, make “the fear of the Lord” the first in the series of rewards for humility, but that arrangement is less likely here.
  3. Proverbs 22:4 tn Heb “the fear of the Lord.” This is an objective genitive; the Lord is the object of the fear.

Humility, the fear of the Lord,
results in wealth, honor, and life.(A)

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23 A person’s pride[a] will bring him low,[b]
but one who has a lowly spirit[c] will gain honor.

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Footnotes

  1. Proverbs 29:23 tn Heb “pride of a man,” with “man” functioning as a possessive. There is no indication in the immediate context that this is restricted only to males.
  2. Proverbs 29:23 tn There is a wordplay here due to the repetition of the root שָׁפֵל (shafel). In the first line the verb תִּשְׁפִּילֶנּוּ (tishpilennu) is the Hiphil imperfect of the root, rendered “will bring him low.” In the second line the word is used in the description of the “lowly of spirit,” שְׁפַל־רוּחַ (shefal ruakh). The contrast works well: The proud will be brought “low,” but the one who is “lowly” will be honored. In this instance the wordplay can be preserved in the translation.
  3. Proverbs 29:23 tn Heb “low in spirit”; KJV “humble in spirit.” This refers to an attitude of humility. sn The Hebrew word translated “lowly” forms an implied comparison: To be humble is like being low, base, earthbound; whereas pride is often compared to being high, lofty—at least in one’s own eyes.

23 A person’s pride will humble him,(A)
but a humble spirit will gain honor.(B)

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