26 (A)Ponder[a] the path of your feet;
    (B)then all your ways will be sure.
27 (C)Do not swerve to the right or to the left;
    turn your foot away from evil.

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Footnotes

  1. Proverbs 4:26 Or Make level

26 Make the path for your feet[a] level,[b]
so that[c] all your ways may be established.[d]
27 Do not turn[e] to the right or to the left;
turn yourself[f] away from evil.[g]

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Footnotes

  1. Proverbs 4:26 tn Heb “path of your foot.”
  2. Proverbs 4:26 sn The verb is a denominative Piel from the word פֶּלֶס (peles), “balance; scale.” In addition to telling the disciple to keep focused on a righteous life, the sage tells him to keep his path level, which is figurative for living the righteous life.
  3. Proverbs 4:26 tn Following an imperative, a vav plus imperfect verb can depict purpose or result.
  4. Proverbs 4:26 tn The Niphal jussive from כּוּן (kun, “to be fixed; to be established; to be steadfast”) continues the idiom of walking and ways for the moral sense in life.
  5. Proverbs 4:27 sn The two verbs in this verse are from different roots, but nonetheless share the same semantic domain. The first verb is תֵּט (tet), a jussive from נָטָה (natah), which means “to turn aside” (Hiphil); the second verb is the Hiphil imperative of סוּר (sur), which means “to cause to turn to the side” (Hiphil). The disciple is not to leave the path of righteousness, but to stay on the path he must leave evil.
  6. Proverbs 4:27 tn Heb “your foot” (so NAB, NIV, NRSV). The term רַגְלְךָ (raglekha, “your foot”) is a synecdoche of part (= foot) for the whole person (= “yourself”).
  7. Proverbs 4:27 tc The LXX adds, “For the way of the right hand God knows, but those of the left hand are distorted; and he himself will make straight your paths and guide your goings in peace.” The ideas presented here are not out of harmony with Proverbs, but the section clearly shows an expansion by the translator. For a brief discussion of whether this addition is Jewish or early Christian, see C. H. Toy, Proverbs (ICC), 99.

26 (A)The thoughts of the wicked are an abomination to the Lord,
    but (B)gracious words are pure.

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26 The Lord abhors[a] the plans[b] of the wicked,[c]
but pleasant words[d] are pure.[e]

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Footnotes

  1. Proverbs 15:26 tn Heb “an abomination of the Lord.” The term יְהוָה (yehvah, “the Lord”) functions as a subjective genitive: “the Lord abhors.”
  2. Proverbs 15:26 tn The noun מַחְשְׁבוֹת (makhshevot) means “thoughts” (so KJV, NIV, NLT), from the verb חָשַׁב (khashav, “to think; to reckon; to devise”). So these are intentions, what is being planned (cf. NAB “schemes”).
  3. Proverbs 15:26 tn The word רַע (raʿ, “evil, wicked”) is a genitive of source or subjective genitive, meaning the plans that the wicked devise—“wicked plans.”
  4. Proverbs 15:26 sn The contrast is between the “thoughts” and the “words.” The thoughts that are designed to hurt people the Lord hates; words that are pleasant (נֹעַם, noʿam), however, are pure (to him). What is pleasant is delightful, lovely, enjoyable.
  5. Proverbs 15:26 tc The MT simply has “but pleasant words are pure” (Heb “but pure [plural] are the words of pleasantness”). Some English versions add “to him” to make the connection to the first part (cf. NAB, NIV). The LXX has: “the sayings of the pure are held in honor.” The Vulgate has: “pure speech will be confirmed by him as very beautiful.” The NIV has paraphrased here: “but those of the pure are pleasing to him.”

(A)All the ways of a man are pure in his own eyes,
    but the Lord (B)weighs the spirit.[a]

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Footnotes

  1. Proverbs 16:2 Or spirits

All a person’s ways[a] seem right[b] in his own opinion,[c]
but the Lord evaluates[d] the motives.[e]

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Footnotes

  1. Proverbs 16:2 tn Heb “ways of a man.”
  2. 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.
  3. Proverbs 16:2 tn Heb “in his eyes.” Physical sight is used figuratively for insight, or one’s intellectual point of view.
  4. 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.
  5. 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.

(A)The heart of man plans his way,
    but (B)the Lord establishes his steps.

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A person[a] plans his course,[b]
but the Lord directs[c] his steps.[d]

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Footnotes

  1. Proverbs 16:9 tn Heb “the mind of a man.” The term לֵב (lev, “mind, heart”) represents the person in this case (a synecdoche of a part for the whole) but highlights that faculty most relevant to the verb for planning.
  2. Proverbs 16:9 tn Heb “his way” (so KJV, NASB).
  3. Proverbs 16:9 tn The verb כּוּן (kun, “to establish; to confirm”) with צַעַד (tsaʿad, “step”) means “to direct” (e.g., Ps 119:133; Jer 10:23). This contrasts what people plan and what actually happens—God determines the latter.
  4. Proverbs 16:9 sn “Steps” is an implied comparison, along with “way,” to indicate the events of the plan as they work out.

25 There is a way that seems right to a man,
    but its end is the way to death.[a]

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Footnotes

  1. Proverbs 16:25 Hebrew ways of death

25 There is a way that seems right to a person,[a]
but its end is the way that leads to death.[b]

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Footnotes

  1. Proverbs 16:25 tn Heb “which is straight before a man.”
  2. Proverbs 16:25 tn Heb “the ways of death.” See note at the identical saying in 14:12.

33 (A)The lot is cast into the lap,
    but its every decision is (B)from the Lord.

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33 The dice are thrown into the lap,[a]
but their every decision[b] is from the Lord.[c]

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Footnotes

  1. Proverbs 16:33 tn Heb “the lot is cast.” Because the ancient practice of “casting lots” is unfamiliar to many modern readers, the imagery has been updated to “throwing dice.”sn The proverb concerns the practice of seeking divine leading through casting lots. For a similar lesson, see Amenemope (18, 19:16-17, in ANET 423).
  2. Proverbs 16:33 tn Heb “all its decision.”
  3. Proverbs 16:33 sn The point concerns seeking God’s will through the practice. The Lord gives guidance in decisions that are submitted to him.

Desire[a] without knowledge is not good,
    and whoever (A)makes haste with his feet misses his way.

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Footnotes

  1. Proverbs 19:2 Or A soul

It is dangerous[a] to have zeal[b] without knowledge,
and the one who acts hastily[c] makes poor choices.[d]

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Footnotes

  1. Proverbs 19:2 tn Heb “not good.” This is a figure known as tapeinosis (a deliberate understatement to emphasize a worst-case scenario): “it is dangerous!”
  2. Proverbs 19:2 tn The interpretation of this line depends largely on the meaning of נֶפֶשׁ (nefesh) which has a broad range of meanings: (1) the breathing substance of man, (2) living being, (3) life, (4) person, (5) seat of the appetites, (6) seat of emotions and passions, (7) activities of intellect, emotion and will, (8) moral character, etc. (BDB 659-61 s.v.). In light of the synonymous parallelism, the most likely nuance here is “zeal, passion” (HALOT 713 s.v. 8). NIV takes the word in the sense of “vitality” and “drive”—“it is not good to have zeal without knowledge” (cf. NCV, TEV, and NLT which are all similar).
  3. Proverbs 19:2 tn Heb “he who is hasty with his feet.” The verb אוּץ (ʾuts) means “to be pressed; to press; to make haste.” The verb is followed by the preposition ב (bet) which indicates that with which one hastens—his feet. The word “feet” is a synecdoche of part for the whole person—body and mind working together (cf. NLT “a person who moves too quickly”).
  4. Proverbs 19:2 tn Heb “misses the goal.” The participle חוֹטֵא (khoteʾ) can be translated “sins” (cf. KJV, ASV), but in this context it refers only to actions without knowledge, which could lead to sin, or could lead simply to making poor choices (cf. NAB “blunders”; NASB “errs”; NCV “might make a mistake”). sn The basic meaning of the verb is “to miss a goal or the way.” D. Kidner says, “How negative is the achievement of a man who wants tangible and quick rewards”—he will miss the way (Proverbs [TOTC], 132).

21 (A)Many are the plans in the mind of a man,
    but (B)it is the purpose of the Lord (C)that will stand.

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21 There are many plans[a] in a person’s mind,[b]
but it[c] is the counsel[d] of the Lord that will stand.

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Footnotes

  1. Proverbs 19:21 sn The plans (from the Hebrew verb חָשַׁב [khashav], “to think; to reckon; to devise”) in the human heart are many. But only those which God approves will succeed.
  2. Proverbs 19:21 tn Heb “in the heart of a man” (cf. NAB, NIV). Here “heart” is used for the seat of thoughts, plans, and reasoning, so the translation uses “mind.” In contemporary English “heart” is more often associated with the seat of emotion than with the seat of planning and reasoning.
  3. Proverbs 19:21 tn Heb “but the counsel of the Lord, it will stand.” The construction draws attention to the “counsel of the Lord”; it is an independent nominative absolute, and the resumptive independent pronoun is the formal subject of the verb.
  4. Proverbs 19:21 tn The antithetical parallelism pairs “counsel” with “plans.” “Counsel of the Lord” (עֲצַת יְהוָה, ʿatsat yehvah) is literally “advice” or “counsel” with the connotation of “plan” in this context (cf. NIV, NRSV, NLT “purpose”; NCV “plan”; TEV “the Lord’s will”).sn The point of the proverb is that the human being with many plans is uncertain, but the Lord with a sure plan gives correct counsel.

22 Do not say, (A)“I will repay evil”;
    (B)wait for the Lord, and he will deliver you.

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22 Do not say,[a] “I will pay back[b] evil!”
Wait[c] for the Lord, so that he may vindicate you.[d]

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Footnotes

  1. Proverbs 20:22 tn The verse is directly instructive; it begins with the negated jussive in the first colon, and follows with the imperative in the second. It warns that the righteous should not take vengeance on the wicked, for only God can do that.
  2. Proverbs 20:22 tn The form is the Piel cohortative of resolve—“I am determined to pay back.” The verb שָׁלֵם (shalem) means “to be complete; to be sound.” In this stem, however, it can mean “to make complete; to make good; to requite; to recompense” (KJV, ASV). The idea is “getting even” by paying back someone for the evil done.
  3. Proverbs 20:22 sn To “wait” (קַוֵּה, qavveh) on the Lord requires faith in him, reliance on divine justice, and patience. It means that the wrongs done to a person will have to be endured for a time.
  4. Proverbs 20:22 tn After the imperative, the jussive is subordinated in a purpose or result clause: “wait for the Lord so that he may deliver you.” The verb יֹשַׁע (yoshaʿ) means “to save (KJV, ASV, NASB); to deliver (NIV); to give victory”; in this context it means “deliver from the evil done to you,” and so “vindicate” is an appropriate connotation. Cf. NCV “he will make things right.”

27 (A)The sacrifice of the wicked is an abomination;
    how much more (B)when he brings it with evil intent.

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27 The wicked person’s sacrifice[a] is an abomination;
how much more[b] when he brings it with evil intent![c]

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Footnotes

  1. Proverbs 21:27 tn Heb “the sacrifice of the wicked” (so KJV, NAB, NASB, NIV, NRSV). This is a subjective genitive. The foundational clause states that ritual acts of worship brought by the wicked (thus a subjective genitive) are detestable to God. The “wicked” refers here to people who are not members of the covenant (no faith) and are not following after righteousness (no acceptable works). But often they participate in sanctuary ritual, which amounts to hypocrisy.
  2. Proverbs 21:27 sn This rhetorical device shows that if the act is abomination, the wicked heart is an even greater sin. It argues from the lesser to the greater.
  3. Proverbs 21:27 tn The noun זִמָּה (zimmah) means “plan; device; wickedness”; here it indicates that the person is coming to the ritual with “sinful purpose.” Some commentators suggest that this would mean he comes with the sacrifice as a bribe to pacify his conscience for a crime committed, over which he has little remorse or intent to cease (cf. NLT “with ulterior motives”). In this view, people in ancient Israel came to think that sacrifices could be given for any reason without genuine submission to God.

Whoever (A)plans to do evil
    will be called a schemer.
(B)The devising[a] of folly is sin,
    and (C)the scoffer is an abomination to mankind.

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Footnotes

  1. Proverbs 24:9 Or scheming

The one who plans to do evil
will be called a scheming person.[a]
A foolish scheme[b] is sin,
and the scorner is an abomination to people.[c]

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Footnotes

  1. Proverbs 24:8 tn Heb “possessor of schemes”; NAB “an intriguer.” The picture of the wicked person is graphic: He devises plans to do evil and is known as a schemer. Elsewhere the “schemes” are outrageous and lewd (e.g., Lev 18:7; Judg 20:6). Here the description portrays him as a cold, calculating, active person: “the fool is capable of intense mental activity but it adds up to sin” (W. McKane, Proverbs [OTL], 399).
  2. Proverbs 24:9 tn Heb “the scheme of folly” (NIV similar). The genitive functions as an attributive genitive, meaning “foolish scheme.” But it could also be interpreted as a genitive of source, the scheme that comes from folly (or from the fool if “folly” were metonymical).
  3. Proverbs 24:9 tn Heb “to a man”; cf. CEV “Everyone hates senseless fools.” sn This describes evil people who flout all morality and goodness; sooner or later the public will have had enough of them.