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Proverbs 3:35
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Proverbs 3:35
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Footnotes
- Proverbs 3:35 tc MT reads מֵרִים (merim, “he lifts up”): singular Hiphil participle of רוּם (rum, “to rise; to exalt”), functioning verbally with the Lord as the implied subject: “but he lifts up fools to shame.” The LXX and Vulgate reflect the plural מְרִימִים (merimim, “they exalt”) with “fools” (כְּסִילִים, kesilim) as the explicit subject: “but fools exalt shame.” The textual variant was caused by haplography or dittography of ים (yod and mem), depending on whether MT or the alternate tradition is original.
- Proverbs 3:35 tn The noun קָלוֹן (qalon, “ignominy; dishonor; contempt”) is from קָלָה (qalah) which is an alternate form of קָלַל (qalal) which means (1) “to treat something lightly,” (2) “to treat with contempt [or, with little esteem]” or (3) “to curse.” The noun refers to personal disgrace or shame. While the wise will inherit honor, fools will be made a public display of dishonor. God lets fools entangle themselves in their folly in a way for all to see.
Proverbs 9:10-12
New English Translation
Proverbs 9:10-12
New English Translation
10 The beginning[a] of wisdom is to fear the Lord,[b]
and acknowledging[c] the Holy One[d] is understanding.
11 For because[e] of me your days will be many,
and years will be added[f] to your life.
12 If you are wise, you are wise to your own advantage,[g]
but if[h] you have mocked,[i] you alone must[j] bear it.[k]
Footnotes
- Proverbs 9:10 sn The difference between תְּחִלַּת (tekhillat) here and רֵאשִׁית (reʾshit) of 1:7, if there is any substantial difference, is that this term refers to the starting point of wisdom, and the earlier one indicates the primary place of wisdom (K&D 16:202).
- Proverbs 9:10 tn Heb “fear of the Lord.”
- Proverbs 9:10 tn Heb “knowledge of the Holy One” (so ASV, NAB, NASB, NIV, NRSV). Knowledge of God implies an understanding of his character and ways and acknowledging or adopting his values. The noun דַּעַת (daʿat), traditionally taken as “knowledge” from the root יָדַע (yadaʿ, “to know”), may also be related to the root דָּעָה (daʿah, “to seek, request,” see NIDOTTE 959, s.v.). The homonym of דַּעַת (daʿat) is not widely recognized, but the meaning of seeking or having concern for God (and his ways) would fit the context well. Cf. Hos 6:3 for an example of the verb דָּעָה.
- Proverbs 9:10 tn The word is in the plural in the Hebrew (literally “holy ones”; KJV “the holy”). It was translated “holy men” in Tg. Prov 9:10. But it probably was meant to signify the majestic nature of the Lord. As J. H. Greenstone says, he is “all-holy” (Proverbs, 94). This is an example of the plural of majesty, one of the honorific uses of the plural (see IBHS 122-23 §7.4.3b).
- Proverbs 9:11 tn The preposition ב (bet) here may have the causal sense (R. J. Williams, Hebrew Syntax, 45, §247), although it could also be means (Williams, 44, §243).
- Proverbs 9:11 tn The verb וְיוֹסִיפוּ (veyosifu) is the Hiphil imperfect, third masculine plural, but because there is no expressed subject the verb may be taken as a passive.
- Proverbs 9:12 tn The text simply has the preposition ל (lamed) with a suffix, but this will be the use of the preposition classified as “interest,” either for advantage or disadvantage (R. J. Williams, Hebrew Syntax, 48-49, §271).
- Proverbs 9:12 tn The word “if” does not appear in the Hebrew but is understood from the first half of the line through the convention of ellipsis and double duty.
- Proverbs 9:12 tn Here the conjunction vav begins a second conditional sentence, laying down an antithetical condition. It uses the perfect form of a dynamic verb in contrast to the first verb (the stative perfect for present time). While it is advantageous to be or become wise at any time, once you have mocked, there will be a consequence for it.
- Proverbs 9:12 tn The use of the imperfect tense here could be the simple future tense (cf. NASB, NRSV “you…will bear it”), but the obligatory nuance is more appropriate—“you must bear it.” These words anticipate James’ warnings that the words we speak will haunt us through life (e.g., James 3:1-12).
- Proverbs 9:12 tc The LXX has an addition: “Forsake folly, that you may reign forever; and seek discretion and direct understanding in knowledge.”
Proverbs 12:15-16
New English Translation
Proverbs 12:15-16
New English Translation
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]
16 A fool’s annoyance[e] is known at once,[f]
but the prudent[g] conceals dishonor.[h]
Footnotes
- 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.
- 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.
- Proverbs 12:15 tn Heb “in his own eyes.”
- Proverbs 12:15 tn Or “a wise person listens to advice” (cf. NIV, NRSV, TEV, CEV, NLT).
- Proverbs 12:16 tn Heb “The fool, at once his vexation is known.” This rhetorically emphatic construction uses an independent nominative absolute, which is then followed by the formal subject with a suffix. The construction focuses attention on “the fool,” then states what is to be said about him.
- Proverbs 12:16 tn Heb “on the day” or “the same day.”sn The fool is impatient and unwise, and so flares up immediately when anything bothers him. W. McKane says that the fool’s reaction is “like an injured animal and so his opponent knows that he has been wounded” (Proverbs [OTL], 442).
- Proverbs 12:16 tn Heb “shrewd.”
- Proverbs 12:16 tn The range of meanings for the verb and the object suggest several possible interpretations of the last line. The verb כָּסָה (kasah) means “to cover” and may indicate hiding or ignoring something. The noun קָלוֹן (qalon) means “shame” and may refer to disgrace (something to be ashamed of) or to contempt or an insult given (shaming words). Several English translations view it as ignoring or overlooking an insult (NIV, ESV, NRSV). Others more ambiguously render it as covering or concealing dishonor or shame, where it is less clear whether the person conceals their own shame or someone else’s. And the LXX reads “a clever person conceals his own dishonor.” But these entail the three main possibilities: to ignore an insult given to you, to ignore something that could shame others, or to conceal something of your own that could be shameful. In a similar phrase in 12:23, the verb does not mean to ignore something.sn The contrast in this proverb could be that the prudent person overlooks the insult made by the fool in part one, bypasses the opportunity to expose something that would shame another (in contrast to the fool), or doesn’t give the opportunity for the fool to see what might be embarrassing. In contrast the fool cannot handle criticism well and/or announces dissatisfaction instinctively and quickly, without appropriate thought for others.
Proverbs 13:14
New English Translation
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]
Footnotes
- 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.”
- Proverbs 13:14 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor.
- 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.
- 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.”
- 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.
- 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.
Proverbs 13:16
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Proverbs 13:16
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Footnotes
- Proverbs 13:16 sn The shrewd person knows the circumstances, dangers and pitfalls that lie ahead. So he deals with them wisely. This makes him cautious.
- Proverbs 13:16 tn Heb “spreads open” [his folly]. W. McKane suggests that this is a figure of a peddler displaying his wares (Proverbs [OTL], 456; cf. NAB “the fool peddles folly”). If given a chance, a fool will reveal his foolishness in public. But the wise study the facts and make decisions accordingly.
Proverbs 13:19
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Proverbs 13:19
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Footnotes
- Proverbs 13:19 tn The verb III עָרַב (ʿarav, “to be sweet”) is stative. The imperfect form of a stative verb should be future tense or modal, not present tense as in most translations.
- Proverbs 13:19 tn Heb “an abomination of fools.” The noun כְּסִילִים (kesilim, “fools”) functions as a subjective genitive: “fools hate to turn away from evil” (cf. NAB, TEV, CEV). T. T. Perowne says: “In spite of the sweetness of good desires accomplished, fools will not forsake evil to attain it” (Proverbs, 103). Cf. Prov 13:12; 29:27.
- Proverbs 13:19 tn The word רָע (raʿ, “bad”) can refer to evil and is traditionally taken as such in this verse. However, רָע can also refer to something of little worth. Perhaps the verse comments on the fool’s unwillingness to forego what is inferior or to avoid cutting corners and to persevere for what is truly desirable.
Proverbs 14:9
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Proverbs 14:9
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Footnotes
- Proverbs 14:9 tn The noun “fools” is plural but the verb “mock” is singular. This has led some to reverse the line to say “guilty/guilt offering mocks fools” (C. H. Toy, Proverbs [ICC], 287); see, e.g., Isa 1:14; Amos 5:22. But lack of agreement between subject and verb is not an insurmountable difficulty.
- Proverbs 14:9 tc The LXX reads “houses of transgressors will owe purification.” Tg. Prov 14:9 has “guilt has its home among fools,” apparently reading יָלִין (yalin, “to spend the night, dwell”) instead of יָלִיץ (yalits, “to scoff at”).tn Heb “guilt.” The word אָשָׁם (ʾasham) has a broad range of meanings: “guilt, restitution, guilt-offering.” According to Leviticus, when someone realized he was guilty he would bring a “reparation offering,” a sin offering with an additional tribute for restitution (Lev 5:1-6). It would be left up to the guilty to come forward; it was for the kind of thing that only he would know, for which his conscience would bother him. Fools mock any need or attempt to make things right, to make restitution (cf. NIV, NRSV, NCV, TEV).
- Proverbs 14:9 tn The word רָצוֹן (ratson) means “favor; acceptance; pleasing.” It usually means what is pleasing or acceptable to God. In this passage it either means that the upright try to make amends, or that the upright find favor for doing so.
Proverbs 14:16-17
New English Translation
Proverbs 14:16-17
New English Translation
16 A wise person is cautious[a] and turns from evil,
but a fool throws off restraint[b] and is overconfident.[c]
17 A person who has a quick temper[d] will do foolish things,
and a person with crafty schemes[e] will be hated.[f]
Footnotes
- Proverbs 14:16 tn Heb “fears.” Since the holy name (Yahweh, translated “the Lord”) is not used, it probably does not here mean fear of the Lord, but of the consequences of actions.
- Proverbs 14:16 tn The Hitpael of עָבַר (ʿavar, “to pass over”) means “to pass over the bounds of propriety; to act insolently” (BDB 720 s.v.; cf. ASV “beareth himself insolently”).
- Proverbs 14:16 tn The verb בָּטַח here denotes self-assurance or overconfidence. Fools are not cautious and do not fear the consequences of their actions.
- Proverbs 14:17 sn The proverb discusses two character traits that are distasteful to others—the quick tempered person (“short of anger” or impatient) and the crafty person (“man of devices”). C. H. Toy thinks that the proverb is antithetical and renders it “but a wise man endures” (Proverbs [ICC], 292). In other words, the quick-tempered person acts foolishly and loses people’s respect, but the wise man does not.
- Proverbs 14:17 tn Heb “a man of devices.”
- Proverbs 14:17 tn The verb שָׂנֵא (saneʾ) is stative and as a Niphal is ingressive (“become hated”); its imperfect form should be future rather than present. tc The LXX reads “endures” (from נָשָׂא, nasaʾ) rather than “is hated” (from שָׂנֵא, saneʾ). This change seems to have arisen on the assumption that a contrast was needed. It has: “a man of thought endures.” Other versions take מְזִמּוֹת (mezimmot) in a good sense, but antithetical parallelism is unwarranted here.
Proverbs 14:24
New English Translation
Proverbs 14:24
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Footnotes
- Proverbs 14:24 tc The LXX reads πανοῦργος (panourgos, “crafty”) which suggests deleting the שׁ (shin) from עָשְׁרָם (ʿoshram, “their riches”) and reading a noun or adj. derived from the verb עָרֹם (ʿarom, “be crafty). If the first case of “folly” in the second half is also emended, the proverb would read “The crown of the wise is their craftiness, but the garland of fools is folly.”sn C. H. Toy suggests that this line probably means that wealth is an ornament to those who use it well (Proverbs [ICC], 269). J. H. Greenstone suggests that it means that the wisdom of the wise, which is their crown of glory, constitutes their wealth (Proverbs, 155).
- Proverbs 14:24 tc The MT reads אִוֶלֶת (ʾivelet, “folly”). The editors of BHS propose emending the text to וְלִוְיַת (velivyat) from לִוְיָה (livyah, “wreath, garland”). This would provide the same parallelism (“garland” and “crown”) as Prov 4:9. The LXX reads διατριβὴ (diatribē, “lifestyle”). See M. Rotenberg, “The Meaning of אִוֶּלֶת in Proverbs,” LesŒ 25 (1960-1961): 201. A similar emendation is followed by NAB (“the diadem”) and NRSV (“the garland”).
Proverbs 14:29
New English Translation
Proverbs 14:29
New English Translation
29 Someone with great understanding is slow to anger,[a]
but the one who has a quick temper[b] exalts[c] folly.
Footnotes
- Proverbs 14:29 tn Or “Someone who is slow to anger [has] great understanding.” The translation treats the Hebrew nominal clause as having predicate-subject word order, similar to predicate position for adjectival clauses. But the issue of basic word order is debated.
- Proverbs 14:29 tn Heb “hasty of spirit” (so KJV, ASV); NRSV, NLT “a hasty temper.” One who has a quick temper or a short fuse will be evident to everyone, due to his rash actions.
- Proverbs 14:29 sn The participle “exalts” (מֵרִים, merim) means that this person brings folly to a full measure, lifts it up, brings it to the full notice of everybody.
Proverbs 15:14
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Proverbs 15:14
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Footnotes
- Proverbs 15:14 tn Or “heart.” The Hebrew term is לֵב (lev, “mind, heart”).
- Proverbs 15:14 tc The idea expressed in the second colon does not make a strong parallelism with the first with its emphasis on seeking knowledge. Its poetic image of feeding (a hypocatastasis) would signify the acquisition of folly—the fool has an appetite for it. D. W. Thomas suggests the change of one letter, ר (resh) to ד (dalet), to obtain a reading יִדְעֶה (yidʿeh); this he then connects to an Arabic root daʿa with the meaning “sought, demanded” to form what he thinks is a better parallel (“Textual and Philological Notes on Some Passages in the Book of Proverbs,” VTSup 3 [1955]: 285). But even though the parallelism is not as precise as some would prefer, there is insufficient warrant for such a change.
Proverbs 15:24
New English Translation
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]
Footnotes
- 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.
- Proverbs 15:24 tn Heb “to the wise [man],” because the form is masculine.
- 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.
- Proverbs 15:24 tn Heb “to turn from Sheol downward”; cf. NAB “the nether world below.”
Proverbs 16:22
New English Translation
Proverbs 16:22
New English Translation
22 Insight[a] is like[b] a life-giving fountain[c] to the one who possesses it,
but folly leads to the discipline of fools.[d]
Footnotes
- Proverbs 16:22 tn The Hebrew noun שֵׂכֵל (sekhel, “prudence; insight”; cf. KJV, NASB, NIV “understanding”; NAB, CEV “good sense”) is related to the verb that means “to have insight; to give attention to; to act circumspectly [or, prudently],” as well as “to prosper; to have success.” These words all describe the kind of wise action that will be successful.
- Proverbs 16:22 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
- Proverbs 16:22 tn Heb “fountain of life.” The point of the metaphor is that like a fountain this wisdom will be a constant provision for living in this world.
- Proverbs 16:22 tn Heb “the discipline of fools [is] folly.” The “discipline” (מוּסָר, musar) in this proverb is essentially a requital for sin (hence “punishment,” so NIV, NCV, NRSV); discipline which is intended to correct is normally rejected and despised by fools. So the line is saying that there is very little that can be done for or with the fool (cf. NLT “discipline is wasted on fools”).
Proverbs 17:12
New English Translation
Proverbs 17:12
New English Translation
12 It is better for a person to meet[a] a mother bear being robbed of her cubs,
than[b] to encounter[c] a fool in his folly.[d]
Footnotes
- Proverbs 17:12 tn Heb “Let a man meet” (so NASB); NLT “It is safer to meet.” The infinitive absolute פָּגוֹשׁ (pagosh, “to meet”) functions as a jussive of advice. The bear meeting a man is less dangerous than a fool in his folly. It could be worded as a “better” saying, but that formula is not found here.
- Proverbs 17:12 tn The second colon begins with וְאַל (veʾal), “and not.” This negative usually appears with volitives, so the fuller expression of the parallel line would be “and let not a fool in his folly [meet someone].”
- Proverbs 17:12 tn The words “to meet” are not in the Hebrew text, but are implied by the parallelism and are supplied in the translation for stylistic reasons.
- Proverbs 17:12 sn The human, who is supposed to be rational and intelligent, in such folly becomes more dangerous than the beast that in this case acts with good reason. As R. L. Alden comments, “Consider meeting a fool with a knife, or gun, or even behind the wheel of a car” (Proverbs, 134). See also E. Loewenstamm, “Remarks on Proverbs 17:12 and 20:27, ” VT 37 (1967): 221-24. For a slightly different nuance cf. TEV “some fool busy with a stupid project.”
Proverbs 18:2
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Proverbs 18:2
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Footnotes
- Proverbs 18:2 sn This expression forms an understatement (tapeinosis); the opposite is the point—he detests understanding or discernment.
- Proverbs 18:2 tn The Hitpael infinitive construct בְּהִתְגַּלּוֹת (behitgallot) functions nominally as the object of the preposition. The term means “reveal, uncover, betray.” So the fool takes pleasure “in uncovering” his heart.
- Proverbs 18:2 tn Heb “his heart.” This is a metonymy meaning “what is on his mind” (cf. NAB “displaying what he thinks”; NRSV “expressing personal opinion”). This kind of person is in love with his own ideas and enjoys spewing them out (W. McKane, Proverbs [OTL], 515). It is the kind of person who would ask a question, not to learn, but to show everyone how clever he is (cf. TEV).
Proverbs 19:3
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Proverbs 19:3
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Footnotes
- Proverbs 19:3 tn Heb “the folly of a man.”
- Proverbs 19:3 tn The verb סָלַף (salaf) normally means “to twist; to pervert; to overturn,” but in this context it means “to subvert” (BDB 701 s.v.); cf. ASV “subverteth.” sn J. H. Greenstone comments: “Man’s own failures are the result of his own folly and should not be attributed to God” (Proverbs, 201).
- Proverbs 19:3 tn The clause begins with vav on the nonverb phrase “against the Lord.” While clause structure and word order is less compelling in a book like Proverbs, this fits well as a circumstantial clause indicating concession.
- Proverbs 19:3 sn The “heart raging” is a metonymy of cause (or adjunct); it represents the emotions that will lead to blaming God for the frustration. Genesis 42:28 offers a calmer illustration of this as the brothers ask what God was doing to them.
Proverbs 19:10
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Proverbs 19:10
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Footnotes
- Proverbs 19:10 tn The form נָאוֶה (naʾveh) is an adjective meaning “seemly; comely” in the older English versions like KJV, ASV, “fitting” in more recent ones (e.g., NASB, NIV, NRSV). The verbal root נוֹה (noh) only occurs in the Pilel stem, but it also has the basic meaning of “being fitting; being comely.” In this sentence the form is a predicate adjective.
- Proverbs 19:10 sn The verse is simply observing two things that are misfits. It is not concerned with a fool who changes and can handle wealth, or a servant who changes to become a nobleman. It is focused on things that are incongruous.
- Proverbs 19:10 sn In the ancient world the prince would be trained for his rule (hence, one of the original purposes of Proverbs). A slave ruling over princes would be arrogant and cruel, or foolish and unwise. For other unbearable things, e.g., 11:22; 17:7; 26:1; 30:21-23.
Proverbs 21:11
New English Translation
Proverbs 21:11
New English Translation
11 When a scorner is punished, the naive[a] becomes wise;
when a wise person is instructed,[b] he gains knowledge.
Footnotes
- Proverbs 21:11 sn The contrast here is between the simple and the wise. The simple gain wisdom when they see the scorner punished; the wise gains knowledge through instruction. The scorner does not change, but should be punished for the benefit of the simple (e.g., Prov 19:25).
- Proverbs 21:11 tn Heb “in the instructing of the wise.” The construction uses the Hiphil infinitive construct הַשְׂכִּיל (haskil) with a preposition to form a temporal clause (= “when”). The word “wise” (חָכָם, khakham) after it is the subjective genitive. The preposition ל (lamed) on the form is probably dittography from the ending of the infinitive.
Proverbs 24:7
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Proverbs 24:7
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Footnotes
- Proverbs 24:7 tc The MT reads רָאמוֹת (raʾmot, “corals”)—wisdom to the fool is corals, i.e., an unattainable treasure. With a slight change in the text, removing the א (ʾalef), the reading is רָמוֹת (ramot, “high”), i.e., wisdom is too high—unattainable—for a fool. The internal evidence favors the emendation, which is followed by most English versions including KJV.
- Proverbs 24:7 tn Heb “[city] gate,” a metonymy of subject, meaning what goes on in the gate—court cases and business transactions. So it is in these assemblies that the fool keeps quiet. The term “court” has been used in the translation for clarity. Some English versions do not emphasize the forensic connotation here: NCV “in a discussion”; NLT “When the leaders gather.”
- Proverbs 24:7 sn The verse portrays a fool out of his element: In a serious moment in the gathering of the community, he does not even open his mouth (a metonymy of cause, meaning “speak”). Wisdom is too high for the fool—it is beyond his ability.
Proverbs 24:13-14
New English Translation
Proverbs 24:13-14
New English Translation
13 Eat honey,[a] my child, for it is good,
and honey from the honeycomb is sweet to your taste.
14 Likewise, know[b] that wisdom is sweet[c] to your soul;
if you have found it,[d] you have a future,[e]
and your hope will not be cut off.
Footnotes
- Proverbs 24:13 sn The twenty-sixth saying teaches that one should develop wisdom because it has a profitable future. The saying draws on the image of honey; its health-giving properties make a good analogy to wisdom.
- Proverbs 24:14 tn D. W. Thomas argues for a meaning of “seek” in place of “know” (“Notes on Some Passages in the Book of Proverbs,” JTS 38 [1937]: 400-403).
- Proverbs 24:14 tn The phrase “is sweet” is supplied in the translation as a clarification.
- Proverbs 24:14 tn The term “it” is supplied in the translation.
- Proverbs 24:14 tn Heb “there will be an אַחֲרִית (ʾakharit), which means “end, result, following period.” It suggests a future, which may imply posterity. It is sometimes connected with hope (Jer 29:11: 31:17; Prov 23:18).
Proverbs 26:12
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Proverbs 26:12
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Footnotes
- Proverbs 26:12 tn Most translations render the verse as a question (“Have you seen…?” so KJV, NASB, NIV, ESV, Holman) while sometimes this construction is turned into a conditional sentence. But the Hebrew has a perfect verb form (רָאִיתָ; raʾita), expecting past time, without an interrogative or conditional marker. See the note at Prov 26:16.
- Proverbs 26:12 tn Heb “in his own eyes” (so ESV, NASB, NIV).
- Proverbs 26:12 sn Previous passages in the book of Proverbs all but deny the possibility of hope for the fool. So this proverb is saying there is absolutely no hope for the self-conceited person, and there might be a slight hope for the fool—he may yet figure out that he really is a fool.
Proverbs 28:25-26
New English Translation
Proverbs 28:25-26
New English Translation
25 The greedy person[a] stirs up dissension,[b]
but the one who trusts[c] in the Lord will prosper.[d]
26 The one who trusts in his own heart[e] is a fool,
but the one who walks in wisdom[f] will escape.[g]
Footnotes
- Proverbs 28:25 tn Heb “wide of soul.” This is an idiom meaning “a greedy person.” The term נֶפֶשׁ (nefesh, traditionally, “soul”) has here its more basic meaning of appetites (a person is a soul, a bundle of appetites; BDB 660 s.v. 5.a). It would mean “wide of appetite” (רְהַב־נֶפֶשׁ, rehav nefesh) thus “greedy.”
- Proverbs 28:25 sn Greed “stirs up” the strife. This individual’s attitude and actions stir up dissension because people do not long tolerate him.
- Proverbs 28:25 tn The construction uses the participle בּוֹטֵחַ (boteakh) followed by עַל־יְהוָה (ʿal yehvah), which gives the sense of “relying confidently on the Lord.” This is the antithesis of the greedy person who pushes to get what he desires.
- Proverbs 28:25 tn The verb דָּשֵׁן (dashen) means “to be fat,” and in the Piel/Pual stems “to make fat/to be made fat” (cf. KJV, ASV). The idea of being “fat” was symbolic of health and prosperity—the one who trusts in the Lord will be abundantly prosperous and fully gratified (cf. NRSV “will be enriched”).
- Proverbs 28:26 sn The idea of “trusting in one’s own heart” is a way of describing one who is self-reliant. C. H. Toy says it means to follow the untrained suggestions of the mind or to rely on one’s own mental resources (Proverbs [ICC], 505). It is arrogant to take no counsel but to rely only on one’s own intelligence.
- Proverbs 28:26 sn The idiom of “walking in wisdom” means to live life according to the acquired skill and knowledge passed on from the sages. It is the wisdom from above that the book of Proverbs presents, not the undisciplined and uninformed wit and wisdom from below.
- Proverbs 28:26 tn The verb form יִמָּלֵט (yimmalet) is the Niphal imperfect; the form means “to escape.” In this context one would conclude that it means “to escape from trouble,” because the one who lives in this life by wisdom will escape trouble, and the one who trusts in himself will not.
Proverbs 29:11
New English Translation
Proverbs 29:11
New English Translation
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Footnotes
- Proverbs 29:11 tn Heb “his spirit.” It has been commonly interpreted to mean “his anger” (ASV, NAB, NIV, NRSV), but it probably means more than that. The fool gives full expression to his “soul,” whether it is anger or bitterness or frustration or any other emotions. He has no self-control.
- Proverbs 29:11 tn The line is difficult. The MT has בְּאָחוֹר יְשַׁבְּחֶנָּה (beʾakhor yeshabbekhennah), which literally means “steals it back.” The verb שָׁבַח (shavakh) means “to soothe; to still,” as with a storm, or here with the temper. But because אָחוֹר (ʾakhor) does not fit very well with this verb, most commentators offer some suggested change. C. H. Toy reads “anger” instead of “back” and translates the verb “restrain” following the LXX, which has “self-control” (Proverbs [ICC], 510). The idea of self-control is what is intended, but the changes suggested are not entirely warranted. A number of English versions have “holds it back” (e.g., NASB, NRSV, NLT), and this fits the Hebrew as well as any.
Proverbs 29:20
New English Translation
Proverbs 29:20
New English Translation
20 You have seen[a] someone[b] who is hasty in his words[c]—
there is more hope for a fool than for him.[d]
Footnotes
- Proverbs 29:20 tn Most translations render the verse as a present tense question (“Do you see?” so KJV, NASB, NIV, ESV). But the Hebrew has a perfect verb form (חָזִיתָ; khazita) without an interrogative marker. Hebrew proverbs can use the past tense to set the topic or opening premise of a proverb, and then comment on it in the second half of the proverb. English translators of proverbial sayings tend to want to make the past time verbs in Hebrew into present tense in English. But this convention is difficult with second person verb forms, so the translations tend to take the tactic of changing the nature of the sentence to interrogative or conditional. The verb חָזָה (khazah) means “to look at, watch,” but is rendered to match the English lead-in expression “you’ve seen X….”
- Proverbs 29:20 tn The Hebrew term אִישׁ (ʾish) is commonly translated “a man,” but can in fact refer to a man or a woman. There is no indication in the immediate context that this should be limited only to males.
- Proverbs 29:20 sn The focus of this proverb is on someone who is hasty in his words. This is the person who does not stop to think, but acts on the spur of the moment. To speak before thinking is foolishness.
- Proverbs 29:20 sn Rash speech cannot easily be remedied. The prospects for a fool are better (e.g., Prov 26:12).
New English Translation (NET)
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