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Proverbs 3:9-10
New Revised Standard Version Updated Edition
Proverbs 3:9-10
New Revised Standard Version Updated Edition
9 Honor the Lord with your substance
and with the first fruits of all your produce;(A)
10 then your barns will be filled with plenty,
and your vats will be bursting with wine.
Proverbs 3:9-10
New English Translation
Proverbs 3:9-10
New English Translation
9 Honor[a] the Lord from your wealth
and from the firstfruits of all your crops;[b]
10 then your barns will be filled completely,[c]
and your vats[d] will overflow[e] with new wine.[f]
Footnotes
- Proverbs 3:9 tn The imperative כַּבֵּד (kabbed, “honor”) functions as a command, instruction, counsel or exhortation. To honor God means to give him the rightful place of authority by rendering to him gifts of tribute. One way to acknowledge God in one’s ways (v. 6) is to honor him with one’s wealth (v. 9).
- Proverbs 3:9 tn Heb “produce.” The noun תְּבוּאָה (tevuʾah) has a two-fold range of meaning: (1) “product; yield” of the earth (= crops; harvest) and (2) “income; revenue” in general (BDB 100 s.v.). The imagery in vv. 9-10 is agricultural; however, all Israelites—not just farmers—were expected to give the best portion (= firstfruits) of their income to the Lord.
- Proverbs 3:10 tn Heb “with plenty” (so KJV, NASB, NRSV); NIV “to overflowing.” The noun שָׂבָע (savaʿ, “plenty; satiety”) functions as an adverbial accusative of manner or contents: “completely.”tc The LXX reads “grain,” implying שֶׁבֶר (shever, “grain) instead of שָׂבָע (savaʿ, “plenty”), but the ideas are similar.
- Proverbs 3:10 sn This pictures the process of pressing grapes in which the upper receptacle is filled with grapes and the lower one catches the juice. The harvest of grapes will be so plentiful that the lower vat will overflow with grape juice. The pictures in v. 10 are metonymies of effect for cause (= the great harvest that God will provide when they honor him).
- Proverbs 3:10 tn Heb “burst open.” The verb פָּרַץ (parats, “to burst open”) functions as hyperbole here to emphasize the fullness of the wine vats (BDB 829 s.v. 9).
- Proverbs 3:10 tn The word תִּרוֹשׁ (tirosh) appears to be a loanword that refers to unfermented grape juice or sometimes to fresh wine (HALOT 1727-28).sn Most of the economy of ancient Israel was agricultural. The Lord commanded that Israel give the firstfruits of the land (e.g. Deut 26:1-3) and promised to bless Israel with the produce of the land when she would obey God (e.g. Deut 28:1-13).
Proverbs 10:15
New Revised Standard Version Updated Edition
Proverbs 10:15
New Revised Standard Version Updated Edition
15 The wealth of the rich is their fortress;
the poverty of the poor is their ruin.(A)
Proverbs 10:15
New English Translation
Proverbs 10:15
New English Translation
15 The wealth of a rich person is like[a] a fortified city,[b]
but the poor are brought to ruin[c] by[d] their poverty.
Footnotes
- Proverbs 10:15 tn Heb “is.” This expression, “a rich man’s wealth is his strong city,” is a metaphor. The comparative particle “like” is supplied in the translation for the sake of clarity and smoothness.
- Proverbs 10:15 tn Heb “a city of his strength.” The genitive עֹז (ʿoz, “strength”) functions as an attributive genitive: “strong city” = “fortified city.” This phrase is a metaphor; wealth protects its possessors against adversity like a fortified city. Such wealth must be attained by diligence and righteous means (e.g., 13:8; 18:23; 22:7).
- Proverbs 10:15 tn Heb “the ruin of the poor.” The term דַּלִּים (dallim, “of the poor”) functions as an objective genitive. Poverty leads to the ruin of the poor. The term “ruin” includes the shambles in which the person lives. This provides no security but only the fear of ruin. This proverb is an observation on life.
- Proverbs 10:15 tn Heb “is their poverty.”
Proverbs 11:4
New Revised Standard Version Updated Edition
Proverbs 11:4
New Revised Standard Version Updated Edition
4 Riches do not profit in the day of wrath,
but righteousness delivers from death.(A)
Proverbs 11:4
New English Translation
Proverbs 11:4
New English Translation
4 Wealth does not profit in the day of wrath,[a]
but righteousness delivers from death.
Footnotes
- Proverbs 11:4 sn The “day of wrath” refers to divine punishment in this life (R. N. Whybray, Proverbs [CBC], 67; e.g., also Job 21:30; Ezek 7:19; Zeph 1:18). Righteousness and not wealth is more valuable in anticipating judgment.
Proverbs 11:28
New Revised Standard Version Updated Edition
Proverbs 11:28
New Revised Standard Version Updated Edition
28 Those who trust in their riches will wither,[a]
but the righteous will flourish like green leaves.(A)
Footnotes
- 11.28 Cn: Heb fall
Proverbs 11:28
New English Translation
Proverbs 11:28
New English Translation
28 The one who trusts in his riches will fall,
but the righteous[a] will flourish like a green leaf.[b]
Footnotes
- Proverbs 11:28 sn The implication from the parallelism is that the righteous do not trust in their own riches, but in the Lord.
- Proverbs 11:28 tn Heb “leafage” or “leaf” (cf. KJV “as a branch”); TEV “leaves of summer”; NLT “leaves in spring.” The simile of a leaf is a figure of prosperity and fertility throughout the ancient Near East.
Proverbs 13:8
New Revised Standard Version Updated Edition
Proverbs 13:8
New Revised Standard Version Updated Edition
8 Wealth is a ransom for a person’s life,
but a poor person pays no attention to a rebuke.
Proverbs 13:8
New English Translation
Proverbs 13:8
New English Translation
8 The ransom[a] of a person’s[b] life is his wealth,
thus the poor person has never heard[c] a threat.[d]
Footnotes
- Proverbs 13:8 sn As the word “ransom” (כֹּפֶר, cofer) indicates, the rich are susceptible to kidnapping and robbery. But the poor man pays no attention to blackmail—he does not have money to buy off oppressors. So the rich person is exposed to legal attacks and threats of physical violence and must use his wealth as ransom.
- Proverbs 13:8 tn Heb “the life of a man.”
- Proverbs 13:8 tn Heb “has not heard.” The perfect verb form has been chosen to emphasize the pattern that has been known from past experience. It implies that the pattern is unlikely to change.
- Proverbs 13:8 tn The term גְּעָרָה (geʿarah) may mean (1) “rebuke” (so KJV, NASB) or (2) “threat” (so NIV; cf. ASV, NRSV, NLT). If “rebuke” is the sense here, it means that the burdens of society fall on the rich as well as the dangers. But the sense of “threat” better fits the context: The rich are threatened with extortion, but the poor are not (cf. CEV “the poor don’t have that problem”).
Proverbs 14:20
New Revised Standard Version Updated Edition
Proverbs 14:20
New Revised Standard Version Updated Edition
20 The poor are disliked even by their neighbors,
but the rich have many friends.(A)
Proverbs 14:20
New English Translation
Proverbs 14:20
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Footnotes
- Proverbs 14:20 tn Heb “hated.” The verse is just a statement of fact. The verbs “love” and “hate” must be seen in their connotations: The poor are rejected, avoided, shunned—that is, hated, but the rich are sought after, favored, embraced—that is, loved.
- Proverbs 14:20 tn Heb “Many are the friends of the rich.” The participle of the verb אָהֵב (ʾahev, “to love”) can mean friend.
Proverbs 14:24
New Revised Standard Version Updated Edition
Proverbs 14:24
New Revised Standard Version Updated Edition
24 The crown of the wise is their wealth,
but folly is the garland[a] of fools.
Footnotes
- 14.24 Cn: Heb is the folly
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 15:16-17
New Revised Standard Version Updated Edition
Proverbs 15:16-17
New Revised Standard Version Updated Edition
16 Better is a little with the fear of the Lord
than great treasure and trouble with it.(A)
17 Better is a dinner of vegetables where love is
than a fatted ox and hatred with it.(B)
Proverbs 15:16-17
New English Translation
Proverbs 15:16-17
New English Translation
16 Better[a] is little with the fear of the Lord
than great wealth and turmoil[b] with it.[c]
17 Better a meal of vegetables where there is love[d]
than a fattened ox where there is hatred.[e]
Footnotes
- Proverbs 15:16 sn One of the frequent characteristics of wisdom literature is the “better” saying; it is a comparison of different but similar things to determine which is to be preferred. These two verses focus on spiritual things being better than troubled material things.
- Proverbs 15:16 sn Turmoil refers to anxiety; the fear of the Lord alleviates anxiety, for it brings with it contentment and confidence.
- Proverbs 15:16 sn Not all wealth has turmoil with it. But the proverb is focusing on the comparison of two things—fear of the Lord with little and wealth with turmoil. Between these two, the former is definitely better.
- 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 17:5
New Revised Standard Version Updated Edition
Proverbs 17:5
New Revised Standard Version Updated Edition
5 Those who mock the poor insult their Maker;
those who are glad at calamity will not go unpunished.(A)
Proverbs 17:5
New English Translation
Proverbs 17:5
New English Translation
5 The one who mocks the poor[a] has insulted[b] his Creator;
whoever rejoices over disaster will not go unpunished.
Footnotes
- Proverbs 17:5 tn Or “A mocker of the poor.”sn The parallelism helps define the subject matter: The one who “mocks the poor” (NAB, NASB, NIV) is the one who “rejoices [NIV gloats] over disaster,” where the disaster resulted in the poverty of others. The topic of the parable is the person who mocks others by making fun of their misfortune.
- Proverbs 17:5 sn The Hebrew word translated “insults” (חֵרֵף, kheref) means “reproach; taunt” (as with a cutting taunt); it describes words that show contempt for or insult God. The idea of reproaching the Creator may be mistaking and blaming God’s providential control of the world (C. H. Toy, Proverbs [ICC], 337). W. G. Plaut, however, suggests that mocking the poor means holding up their poverty as a personal failure and thus offending their dignity and their divine nature (Proverbs, 187). Cf. Prov 14:31.
Proverbs 17:16
New Revised Standard Version Updated Edition
Proverbs 17:16
New Revised Standard Version Updated Edition
16 Why should fools have a price in hand
to buy wisdom when they have no mind to learn?
Proverbs 17:16
New English Translation
Proverbs 17:16
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Footnotes
- Proverbs 17:16 tn Heb “why is this that…?” The combination of לָמָּה (lammah, “for what?, why?”) and זֶּה (zeh, “this”) does not simply seek a reason, but can add an incredulous tone to the question. Cf. Gen 25:32; Exod 2:20; 5:22; 17:3; Num 11:20; 1 Sam 17:28; 20:8; 26:18. Colloqially this might be expressed as “Why in the world…?” or “Why ever would…?”
- Proverbs 17:16 tn Heb “that there is a price in the hand of a fool.” This is not the common word for money, which would simply be “silver.” The word מְחִיר (mekhir) means “price, cost, value, hire, wages” (see HALOT 569 s.v. and Concise DCH 214 s.v.).
- Proverbs 17:16 tn Heb “and a mind of nothing.” The word לֵב (lev) can refer to the mind and so represent thinking or refer to the heart and represent feeling or will. This can extend to refer to inclination, determination, reason, or common sense (see HALOT 514 s.v.). The construction is circumstantial “when the לֵב is empty/absent.” Due to the range of meaning of לֵב, it could have several nuances. It could focus on thought, “when [or since] he is empty-headed” or “brainless,” as if to say, “why does he have money to buy a wisdom program when he doesn’t have the hardware to run it on?” Cf. NASB “he has no sense” (TEV “no common sense”) and NRSV “have no mind [to learn].” It could focus on the will, “when he has no motivation” or “is not of a mind [to use it].” Cf. NLT “has no heart for wisdom” and NIV “has no desire.” It could also be a comment on the rhetorical question, “it is an empty-headed [thing to do],” perhaps a way to assert that it is senseless to try to buy wisdom.sn W. McKane envisions a situation where the fool comes to a sage with a fee in hand, supposing that he can acquire a career as a sage, and this gives rise to the biting comment here: Why does the fool have money in his hands? To buy wisdom when he has no brains? (Proverbs [OTL], 505). According R. Murphy, “The price for acquiring wisdom is only metaphorical; the fool does not have the ‘heart,’ i.e., the sense or desire to pursue the goal. See also v 24. According to 26:7 the fool is not able to implement a proverb, even though he ‘mouths’ it” (Proverbs [WBC], 130).
Proverbs 18:11
New Revised Standard Version Updated Edition
Proverbs 18:11
New Revised Standard Version Updated Edition
11 The wealth of the rich is their strong city;
in their imagination it is like a high wall.(A)
Proverbs 18:11
New English Translation
Proverbs 18:11
New English Translation
11 The wealth[a] of a rich person is like[b] a strong city,[c]
and it is like a high wall in his imagination.[d]
Footnotes
- Proverbs 18:11 sn This proverb forms a contrast with the previous one. The rich, unlike the righteous, trust in wealth and not in God.
- Proverbs 18:11 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 18:11 tn Heb “city of his strength”; NIV “fortified city.” This term refers to their place of refuge, what they look to for security and protection in time of trouble.
- Proverbs 18:11 tc The MT reads בְּמַשְׂכִּיתוֹ (bemaskito, “in his imaginations”). The LXX, Tg. Prov 18:11, and the Latin reflect בִּמְשֻׂכָּתוֹ (bimsukkato, “like a fence [or, high wall]”) that is, wealth provides protection. The MT reading, on the other hand, suggests that this security is only in the mind.tn The proverb is an observation saying, reporting a common assumption without commenting on it. The juxtaposition with the last verse is a loud criticism of this misguided faith. The final word בְּמַשְׂכִּיתוֹ (bemaskito, “in his imaginations”) indicates that one’s wealth is a futile place of refuge.
Proverbs 18:23
New Revised Standard Version Updated Edition
Proverbs 18:23
New Revised Standard Version Updated Edition
23 The poor use entreaties,
but the rich answer roughly.(A)
Proverbs 18:23
New English Translation
Proverbs 18:23
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Footnotes
- Proverbs 18:23 tn Heb “speaks supplications”; NIV “pleads for mercy.” The poor man has to ask for help because he has no choice (cf. CEV). The Hebrew term תַּחֲנוּן (takhanun) is a “supplication for favor” (related to the verb חָנַן [khanan], “to be gracious; to show favor”). So the poor man speaks, but what he speaks is a request for favor.
- Proverbs 18:23 sn The rich person responds harshly to the request. He has hardened himself against such appeals because of relentless demands. The proverb is an observation saying; it simply describes the way the world generally works, rather than setting this out as the ideal.
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