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20 My child, pay attention to my words;
listen attentively[a] to my sayings.
21 Do not let them depart[b] from your sight,
guard[c] them within your heart;[d]

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Footnotes

  1. Proverbs 4:20 tn Heb “incline your ear.” The verb הַט (hat) is the Hiphil imperative from נָטָה (natah, Hiphil: “to turn to; to incline”). The idiom “to incline the ear” gives the picture of “lean over and listen closely.” sn Commentators note the use of the body in this section: ear (v. 20), eyes (v. 21), flesh (v. 22), heart (v. 23), lips (v. 24), eyes (v. 25), feet (v. 26), and hands and feet (v. 27). Each is a synecdoche of part representing the whole; the total accumulation signifies the complete person in the process.
  2. Proverbs 4:21 tn The Hiphil form יַלִּיזוּ (yallizu) follows the Aramaic with gemination. The verb means “to turn aside; to depart” (intransitive Hiphil or inner causative).
  3. Proverbs 4:21 tn Or “keep” (so KJV, NIV, NRSV and many others).
  4. Proverbs 4:21 sn The words “eyes” and “heart” are metonymies of subject representing the faculties of each. Cf. CEV “think about it all.”

20 My son, (A)pay attention to my words;
(B)Incline your ear to my sayings.
21 (C)They are not to escape from your sight;
(D)Keep them in the midst of your heart.

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23 Guard your heart[a] with all vigilance,[b]
for from it are the sources[c] of life.

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Footnotes

  1. Proverbs 4:23 tn Anatomically the Hebrew word לֵב (lev) refers to the “heart.” But abstractly it can refer to one’s inner self, will, understanding, or mind. They did not see the heart and mind in opposition, such that the advice here includes both one’s thinking and feelings.
  2. Proverbs 4:23 tn Heb “more than any guard.” The preposition מִן (min) has its comparative sense “more than.” The noun מִשְׁמָר (mishmar) refers here to the act of guarding, protection, or vigilance (BDB 1038 s.v. מִשְׁמָר; HALOT 649 s.v. מִשְׁמָר).
  3. Proverbs 4:23 sn The word תּוֹצְאוֹת (totseʾot, from יָצָא, yatsaʾ) means “outgoings; extremities; sources.” It is used here for starting points, like a fountainhead, and so the translation “sources” works well.

23 Watch over your heart with all diligence,
For (A)from it flow the springs of life.

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20 What the righteous say[a] is like[b] the best[c] silver,
but what the wicked think[d] is of little value.[e]

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Footnotes

  1. Proverbs 10:20 tn Heb “the lips of the righteous.” The term “lips” functions as a metonymy of cause for speech. This contrasts the tongue (metonymy of cause for what they say) with the heart (metonymy of subject for what they intend). What the righteous say is more valuable than what the wicked intend.
  2. Proverbs 10:20 tn The comparative “like” is not in the Hebrew text but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
  3. Proverbs 10:20 tn Or “pure”; Heb “choice.”
  4. Proverbs 10:20 tn Heb “the heart of the wicked” (so KJV, NAB, NIV). The term “heart” functions as a metonymy of cause for thoughts. The term לֵב (lev, “heart”) often refers to the seat of thoughts, will and emotions (BDB 524 s.v. 3-4).
  5. Proverbs 10:20 tn Heb “like little.” This expression refers to what has little value: “little worth” (so KJV, NAB, NRSV; cf. BDB 590 s.v. מְעַט 2.d). The point of the metaphor is clarified by the parallelism: Silver is valuable; the heart of the wicked is worth little. Tg. Prov 10:20 says it was full of dross, a contrast with choice silver.

20 The tongue of the righteous is like (A)choice silver,
The heart of the wicked is worth little.

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20 Deceit[a] is in the heart of those who plot evil,[b]
but those who promote peace[c] have joy.

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Footnotes

  1. Proverbs 12:20 tc Rather than the MT’s מִרְמָה (mirmah, “deceit”), the BHS editors suggest מֹרָה (morah, “bitterness, sorrow”) as a contrast to joy in the second half.
  2. Proverbs 12:20 sn The contrast here is between “evil” (= pain and calamity) and “peace” (= social wholeness and well-being); see, e.g., Pss 34:14; 37:37.
  3. Proverbs 12:20 tn Heb “those who are counselors of peace.” The term שָׁלוֹם (shalom, “peace”) is an objective genitive, so the genitive-construct “counselors of peace” means those who advise, advocate or promote peace (cf. NAB, NIV).

20 Deceit is in the heart of those who devise evil,
But counselors of peace have joy.

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13 A joyful heart[a] makes the face cheerful,[b]
but by a painful heart the spirit is broken.

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Footnotes

  1. Proverbs 15:13 tn The contrast in this proverb is between the “joyful heart” (Heb “a heart of joy,” using an attributive genitive) and the “painful heart” (Heb “pain of the heart,” using a genitive of specification).
  2. Proverbs 15:13 sn The verb יֵיטִב (yetiv) normally means “to make good,” but here “to make the face good,” that is, there is a healthy, favorable, uplifted expression. The antithesis is the pained heart that crushes the spirit. C. H. Toy observes that a broken spirit is expressed by a sad face, while a cheerful face shows a courageous spirit (Proverbs [ICC], 308).

13 A (A)joyful heart makes a [a]cheerful face,
But [b]when the heart is (B)sad, the (C)spirit is broken.

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Footnotes

  1. Proverbs 15:13 Lit good
  2. Proverbs 15:13 Lit in sadness of heart

15 All the days[a] of the afflicted[b] are bad,[c]
but one with[d] a cheerful heart has a continual feast.[e]

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Footnotes

  1. Proverbs 15:15 sn The “days” represent what happens on those days (metonymy of subject).
  2. Proverbs 15:15 tn The contrast is between the “afflicted” and the “good of heart” (a genitive of specification, “cheerful/healthy heart/spirit/attitude”). sn The parallelism suggests that the afflicted is one afflicted within his spirit, for the proverb is promoting a healthy frame of mind.
  3. Proverbs 15:15 tn Or “evil”; or “catastrophic.”
  4. Proverbs 15:15 tn “one with” is supplied.
  5. Proverbs 15:15 sn The image of a continual feast signifies the enjoyment of what life offers (cf. TEV “happy people…enjoy life”). The figure is a hypocatastasis; among its several implications are joy, fulfillment, abundance, pleasure.

15 All the days of the [a]needy are bad,
But a [b]cheerful heart has a continual feast.

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Footnotes

  1. Proverbs 15:15 Or wretched
  2. Proverbs 15:15 Lit good

30 A bright look[a] brings joy to the heart,
and good news gives health to the body.[b]

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Footnotes

  1. Proverbs 15:30 tc The LXX has “the eye that sees beautiful things.” D. W. Thomas suggests pointing מְאוֹר (meʾor) as a Hophal participle, “a fine sight cheers the mind” (“Textual and Philological Notes,” 205). But little is to be gained from this change.tn Heb “light of the eyes” (so KJV, NRSV). The expression may indicate the gleam in the eyes of the one who tells the good news, as the parallel clause suggests.
  2. Proverbs 15:30 tn Heb “makes fat the bones;” NAB “invigorates the bones;” NASB “puts fat on the bones.” The word “bones” is a metonymy of subject, the bones representing the whole body. The idea of “making fat” signifies by comparison (hypocatastasis) with fat things that the body will be healthy and prosperous (e.g., Prov 17:22; 25:25; Gen 45:27-28; Isa 52:7-8). Good news makes the person feel good in body and soul.

30 [a]Bright eyes gladden the heart;
Good news [b]refreshes the bones.

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Footnotes

  1. Proverbs 15:30 Lit The light of the eyes gladdens
  2. Proverbs 15:30 Lit makes fat

16 The intentions of the heart[a] belong to a man,
but the answer of the tongue[b] comes from[c] the Lord.[d]
All a person’s ways[e] seem right[f] in his own opinion,[g]
but the Lord evaluates[h] the motives.[i]

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Footnotes

  1. Proverbs 16:1 tn Heb “plans of the heart” (so ASV, NASB, NIV). The phrase מַעַרְכֵי־לֵב (maʿarekhe lev) means “the arrangements of the mind.” sn Humans may set things in order, plan out what they are going to say, but God sovereignly enables them to put their thoughts into words.
  2. Proverbs 16:1 tn Here “the tongue” is a metonymy of cause in which the instrument of speech is put for what is said: the answer expressed.
  3. Proverbs 16:1 sn The contrasting prepositions enhance the contrasting ideas—the ideas belong to people, but the words come from the Lord.
  4. Proverbs 16:1 sn There are two ways this statement can be taken: (1) what one intends to say and what one actually says are the same, or (2) what one actually says differs from what the person intended to say. The second view fits the contrast better. The proverb then is giving a glimpse of how God even confounds the wise. When someone is trying to speak [“answer” in the book seems to refer to a verbal answer] before others, the Lord directs the words according to his sovereign will.
  5. Proverbs 16:2 tn Heb “ways of a man.”
  6. Proverbs 16:2 sn The Hebrew term translated “right” (זַךְ, zakh) means “pure, clear, clean” (cf. KJV, NASB “clean;” NIV “innocent;” ESV, NKJV, NLT, NRSV “pure.” It is used in the Bible for pure (uncontaminated) oils or undiluted liquids. Here it means uncontaminated actions and motives. It address how people naively conclude or rationalize that their actions are fine.
  7. Proverbs 16:2 tn Heb “in his eyes.” Physical sight is used figuratively for insight, or one’s intellectual point of view.
  8. Proverbs 16:2 tn The figure (a hypocatastasis) of “weighing” signifies “evaluation” (e.g., Exod 5:8; 1 Sam 2:3; 16:7; Prov 21:2; 24:12). There may be an allusion to the Egyptian belief of weighing the heart after death to determine righteousness. But in Hebrew thought it is an ongoing evaluation as well, not merely an evaluation after death.
  9. Proverbs 16:2 tn Heb “spirits” (so KJV, ASV). This is a metonymy for the motives, the intentions of the heart (e.g., 21:2 and 24:2). sn Humans deceive themselves rather easily and so appear righteous in their own eyes, but the proverb says that God evaluates motives and so he alone can determine if the person’s ways are innocent.

Contrast of the Upright and the Wicked

16 The (A)plans of the heart belong to a person,
But the answer of the tongue is from the Lord.
All the ways of a person are clean in his own sight,
But the (B)Lord examines the [a]motives.

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Footnotes

  1. Proverbs 16:2 Lit spirits

The Lord abhors[a] every arrogant person;[b]
rest assured[c] that they will not go unpunished.[d]

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Footnotes

  1. Proverbs 16:5 tn Heb “an abomination of the Lord.” The term יְהוָה (yehvah, “the Lord”) is a subjective genitive: “the Lord abhors.”
  2. Proverbs 16:5 tn Heb “everyone of proud of heart.” The noun לֵב (lev, “heart, mind”) represents what one does with the לֵב, i.e., thinking and feeling, and here refers to the attitude of someone’s spirit. It acts as a genitive of specification, “proud in the heart.” The phrase refers to that class of people who are arrogant, those who set themselves presumptuously against God (e.g., 2 Chr 26:16; Ps 131:1; Prov 18:12).
  3. Proverbs 16:5 tn Heb “hand to hand.” This idiom means “you can be assured” (e.g., Prov 11:21).
  4. Proverbs 16:5 tn The B-line continues the A-line, stating the eventual outcome of the Lord’s abhorrence of arrogance—he will punish them. “Will not go unpunished” is an understatement (tapeinosis) to stress first that they will certainly be punished; whereas those who humble themselves before God in faith will not be punished.tc The LXX has inserted two couplets here: “The beginning of a good way is to do justly, // and it is more acceptable with God than to do sacrifices; // he who seeks the Lord will find knowledge with righteousness, // and they who rightly seek him will find peace.” C. H. Toy reminds the reader that there were many proverbs in existence that sounded similar to those in the book of Proverbs; these lines are in the Greek OT as well as in Sirach (Proverbs [ICC], 321-22).

Everyone who is proud in heart is an abomination to the Lord;
[a]Be assured, he will not go unpunished.

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Footnotes

  1. Proverbs 16:5 Lit Hand to hand, he

21 The one who is wise in heart[a] is called[b] discerning,
and kind speech[c] increases persuasiveness.[d]
22 Insight[e] is like[f] a life-giving fountain[g] to the one who possesses it,
but folly leads to the discipline of fools.[h]
23 A wise person’s heart[i] makes his speech wise[j]
and it adds persuasiveness[k] to his words.[l]

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Footnotes

  1. Proverbs 16:21 tn Heb “wise of heart” (so NRSV).
  2. Proverbs 16:21 tn Heb “to the wise of heart it will be called discerning.” This means that the wise of heart, those who make wise decisions (“heart” being the metonymy), will gain a reputation of being the discerning ones.
  3. Proverbs 16:21 tn Heb “sweetness of lips.” The term “lips” is a metonymy of cause, meaning what is said. It is a genitive of specification. The idea of “sweetness” must be gracious and friendly words. The teaching will be well-received because it is both delightful and persuasive (cf. NIV “pleasant words promote instruction”).
  4. Proverbs 16:21 tn Heb “teaching” or “receptivity”; KJV “learning”; NIV “instruction.”
  5. 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.
  6. 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.
  7. 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.
  8. 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”).
  9. Proverbs 16:23 tn Or “mind” (cf. NCV, NRSV, NLT).
  10. Proverbs 16:23 tn Heb “makes wise his mouth,” with “mouth” being a metonymy of cause for what is said: “speech.”
  11. Proverbs 16:23 sn Those who are wise say wise things. The proverb uses synthetic parallelism: The first line asserts that the wise heart ensures that what is said is wise, and the second line adds that such a person increases the reception of what is said.
  12. Proverbs 16:23 tn Heb “to his lips.” The term “lips” functions as a metonymy of cause for what is said.

21 The (A)wise in heart will be called understanding,
And sweetness of [a]speech (B)increases [b]persuasiveness.
22 Understanding is a fountain of life to those who have it,
But the discipline of fools is foolishness.
23 The (C)heart of the wise instructs his mouth
And adds [c]persuasiveness to his lips.

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Footnotes

  1. Proverbs 16:21 Lit lips
  2. Proverbs 16:21 Or learning
  3. Proverbs 16:23 Or learning

The crucible[a] is for refining[b] silver and the furnace[c] is for gold,
likewise[d] the Lord tests[e] hearts.

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Footnotes

  1. Proverbs 17:3 sn The noun מַצְרֵף (matsref) means “a place or instrument for refining” (cf. ASV, NASB “the refining pot”). The related verb, which means “to melt, refine, smelt,” is used in scripture literally for refining and figuratively for the Lord’s purifying and cleansing and testing people.
  2. Proverbs 17:3 tn The term “refining” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of clarity.
  3. Proverbs 17:3 sn The term כּוּר (kur) describes a “furnace” or “smelting pot.” It can be used figuratively for the beneficial side of affliction (Isa 48:10).
  4. Proverbs 17:3 tn Heb “and.” Most English versions treat this as an adversative (“but”).
  5. Proverbs 17:3 sn The participle בֹּחֵן (bokhen, “tests”) in this emblematic parallelism takes on the connotations of the crucible and the furnace. When the Lord “tests” human hearts, the test, whatever form it takes, is designed to improve the value of the one being tested. Evil and folly will be removed when such testing takes place.

The (A)refining pot is for silver and the furnace for gold,
But (B)the Lord tests hearts.

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22 A cheerful heart[a] brings good healing,[b]
but a crushed spirit[c] dries up the bones.[d]

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Footnotes

  1. Proverbs 17:22 sn Heb “a heart of rejoicing”; KJV “a merry heart”; NAB, NASB “a joyful heart.” This attributive genitive refers to the mind or psyche. A happy and healthy outlook on life brings healing.
  2. Proverbs 17:22 tc The word “healing” is a hapax legomenon; some have suggested changes, such as to Arabic jihatu (“face”) or to גְּוִיָּה (geviyyah, “body”) as in the Syriac and Tg. Prov 17:22, but the MT makes sense as it is and should be retained. tn Heb “it causes good a healing.” This means it promotes healing.
  3. Proverbs 17:22 sn The “crushed spirit” refers to one who is depressed (cf. NAB “a depressed spirit”). “Crushed” is figurative (an implied comparison) for the idea that one’s psyche or will to go on is beaten down by circumstances.
  4. Proverbs 17:22 sn The “bones” figuratively represent the whole body encased in a boney framework (metonymy of subject). “Fat bones” in scripture means a healthy body (3:8; 15:30; 16:24), but “dried up” bones signify unhealthiness and lifelessness (cf. Ezek 37:1-4).

22 A (A)joyful heart [a]is good medicine,
But a broken spirit (B)dries up the bones.

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Footnotes

  1. Proverbs 17:22 Lit causes good healing