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Proverbs 8:12-18
New English Translation

12 “I, wisdom, have dwelt[a] with prudence,[b]
and I find[c] knowledge and discretion.
13 The fear of the Lord is to hate[d] evil;
I hate arrogant pride[e] and the evil way
and perverse utterances.[f]
14 Counsel and sound wisdom belong to me;[g]
I possess understanding and might.
15 By me kings reign,
and by me[h] potentates[i] decree[j] righteousness;
16 by me princes rule,
as well as nobles and[k] all righteous judges.[l]
17 I will love[m] those who love me,
and those who seek me diligently will find me.
18 Riches and honor are with me,
long-lasting wealth and righteousness.

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Footnotes

  1. Proverbs 8:12 tn The verb שָׁכַנְתִּי (shakanti) is a perfect form which should normally be past or perfective. Some of this root’s perfect forms follow stative morphology (though the imperfect forms consistently use the morphology of dynamic verbs). The meanings of some verbs drift across the stative vs. dynamic boundary over time. If interpreted as a stative verb, it would be present tense.
  2. Proverbs 8:12 tn The noun is “shrewdness,” i.e., the right use of knowledge in special cases (see also the discussion in 1:4); cf. NLT “good judgment.” The word in this sentence is an adverbial accusative of specification.
  3. Proverbs 8:12 tn This verb form is an imperfect, showing habitual action.tc It has been reasonably proposed, based on Greek witnesses, that the verb can be read as a Niphal rather than a Qal. The proposal keeps the same consonants for this verb (but reads different vowels), however the Greek implies that the noun “knowledge” should be emended to a participle (requires adding a מ, [mem]). The meaning of this reading is “I reveal myself (or “am found”) making discretion known.
  4. Proverbs 8:13 tn The verb שָׂנֵא (saneʾ) means “to hate.” In this sentence it functions nominally as the predicate. Fearing the Lord is hating evil.sn The verb translated “hate” has the basic idea of rejecting something spontaneously. For example, “Jacob have I loved, but Esau have I hated” (Mal 1:2b, 3a). It frequently has the idea of disliking or loathing (as English does), but almost always with an additional aspect of rejection. To “hate evil” is not only to dislike it, but to reject it and have nothing to do with it.
  5. Proverbs 8:13 tn Since גֵּאָה (geʾah, “pride”) and גָּאוֹן (gaʾon, “arrogance; pride”) are both from the same verbal root גָּאָה (gaʾah, “to rise up”), they should here be interpreted as one idea, forming a nominal hendiadys: “arrogant pride.”
  6. Proverbs 8:13 tn Heb “and a mouth of perverse things.” The word “mouth” is a metonymy of cause for what is said; and the noun תַהְפֻּכוֹת (tahpukhot, “perverse things”) means destructive things (the related verb is used for the overthrowing of Sodom).
  7. Proverbs 8:14 tc In the second half of v. 14 instead of אֲנִי (ʾani) the editors propose reading simply לִי (li) as the renderings in the LXX, Latin, and Syriac suggest. Then, in place of the לִי that comes in the same colon, read וְלִי (veli). While the MT is a difficult reading, it can be translated as it is. It would be difficult to know exactly what the ancient versions were reading, because their translations could have been derived from either text. They represent an effort to smooth out the text.tn Heb “To me [belong] counsel and sound wisdom.” The second colon in the verse has: “I, understanding, to me might.”sn In vv. 14-17 the pronouns come first and should receive greater prominence—although it is not always easy to do this with English.
  8. Proverbs 8:15 tn The words “by me” are understood to apply from the first line through the technique of ellipsis and double duty.
  9. Proverbs 8:15 tn The verb רָזַן (razan) means “to be weighty; to be judicious; to be commanding.” It only occurs in the Qal active participle in the plural as a substantive, meaning “potentates; rulers” (e.g., Ps 1:1-3). Cf. KJV, ASV “princes”; NAB “lawgivers.”
  10. Proverbs 8:15 sn This verb יְחֹקְקוּ (yekhoqequ) is related to the noun חֹק (khoq), which is a “statute; decree.” The verb is defined as “to cut in; to inscribe; to decree” (BDB 349 s.v. חָקַק). The point the verse is making is that when these potentates decree righteousness, it is by wisdom. History records all too often that these rulers acted as fools and opposed righteousness (cf. Ps 2:1-3). But people in power need wisdom to govern the earth (e.g., Isa 11:1-4 which predicts how Messiah will use wisdom to do this very thing). The point is underscored with the paronomasia in v. 15 with “kings” and “will reign” from the same root, and then in v. 16 with both “princes” and “rule” being cognate. The repetition of sounds and meanings strengthens the statements.
  11. Proverbs 8:16 tn The term “and” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness and readability.
  12. Proverbs 8:16 tc Many of the MT mss read “sovereigns [princes], all the judges of the earth.” The LXX has “sovereigns…rule the earth.” But the MT manuscript in the text has “judges of righteousness.” C. H. Toy suggests that the Hebrew here has assimilated Ps 148:11 in its construction (Proverbs [ICC], 167). The expression “judges of the earth” is what one would expect, but the more difficult and unexpected reading, the one scribes might change, would be “judges of righteousness.” If that reading stands, then it would probably be interpreted as using an attributive genitive.
  13. Proverbs 8:17 tn The verb אָהֵב (ʾahev, “to love”) is stative, so in the imperfect form it is future tense. It still states a general truth.sn In contrast to the word for “hate” (שָׂנֵא, saneʾ), the verb “love” (אָהֵב, ʾahev) includes within it the idea of choosing spontaneously. So in this line “loving” and “seeking” point out the means of finding wisdom.
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Proverbs 8:12-18
World English Bible

12 “I, wisdom, have made prudence my dwelling.
    Find out knowledge and discretion.
13 The fear of Yahweh is to hate evil.
    I hate pride, arrogance, the evil way, and the perverse mouth.
14 Counsel and sound knowledge are mine.
    I have understanding and power.
15 By me kings reign,
    and princes decree justice.
16 By me princes rule,
    nobles, and all the righteous rulers of the earth.
17 I love those who love me.
    Those who seek me diligently will find me.
18 With me are riches, honor,
    enduring wealth, and prosperity.

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Proverbs 7
Proverbs 9
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Proverbs 11:20
New English Translation

20 The Lord abhors[a] those who are perverse in heart,[b]
but those who are blameless in their ways[c] are his delight.[d]

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Footnotes

  1. Proverbs 11:20 tn Heb “an abomination of the Lord.” The term יְהוָה (yehvah, “the Lord”) functions as a subjective genitive. Cf. NIV “detests”; NCV, TEV, CEV, NLT “hates.”
  2. Proverbs 11:20 sn The word עִקְּשֵׁי (ʿiqqeshe, “crooked; twisted; perverted”) describes the wicked as having “twisted minds.” Their mentality is turned toward evil things.
  3. Proverbs 11:20 tn Heb “those who are blameless of way.” The noun דֶּרֶךְ (derekh, “way”) is a genitive of specification: “blameless in their way.”
  4. Proverbs 11:20 sn The noun means “goodwill, favor, acceptance, will”; it is related to the verb רָצַה (ratsah) which means “to be pleased with; to accept favorably.” These words are used frequently in scripture to describe what pleases the Lord, meaning, what he accepts. In particular, sacrifices offered properly find acceptance with God (Ps 51:19). Here the lifestyle that is blameless pleases him.
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Proverbs 11:20
World English Bible

20 Those who are perverse in heart are an abomination to Yahweh,
    but those whose ways are blameless are his delight.

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Proverbs 10
Proverbs 12
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Proverbs 12:2
New English Translation

2 A good person obtains favor from the Lord,
but the Lord[a] condemns a person with wicked schemes.[b]

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Footnotes

  1. Proverbs 12:2 tn Heb “but he condemns.” The referent (the Lord) has been specified in the translation for clarity.
  2. Proverbs 12:2 tn Heb “a man of wicked plans.” The noun מְזִמּוֹת (mezimmot, “evil plans”) functions as an attributive genitive: “an evil-scheming man.” Cf. NASB “a man who devises evil”; NAB “the schemer.”
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Proverbs 12:2
World English Bible

2 A good man shall obtain favor from Yahweh,
    but he will condemn a man of wicked plans.

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Proverbs 12:22
New English Translation

22 The Lord[a] abhors a person who lies,[b]
but those who deal truthfully[c] are his delight.[d]

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Footnotes

  1. Proverbs 12:22 tn Heb “an abomination of the Lord.” The term יְהוָה (yehvah, “the Lord”) is a subjective genitive.
  2. Proverbs 12:22 tn Heb “lips of lying.” The genitive שָׁקֶר (shaqer, “lying”) functions as an attributive genitive: “lying lips.” The term “lips” functions as a synecdoche of part (= lips) for the whole (= person): “a liar.”
  3. Proverbs 12:22 tn Heb “but doers of truthfulness.” The term “truthfulness” is an objective genitive, meaning: “those who practice truth” or “those who act in good faith.” Their words and works are reliable.
  4. Proverbs 12:22 sn The contrast between “delight/pleasure” and “abomination” is emphatic. What pleases the Lord is acting truthfully or faithfully.
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Proverbs 12:22
World English Bible

22 Lying lips are an abomination to Yahweh,
    but those who do the truth are his delight.

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Proverbs 14:31
New English Translation

31 The one who oppresses[a] the poor has insulted[b] his Creator,
but whoever honors him shows favor[c] to the needy.

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Footnotes

  1. Proverbs 14:31 tn Heb “an oppressor of the poor.” The verb עָשַׁק (ʿashaq) normally means “to oppress” (as in many English versions). However, here it might mean “to slander.” See J. A. Emerton, “Notes on Some Passages in the Book of Proverbs,” JTS 20 (1969): 202-22.
  2. Proverbs 14:31 sn In the Piel this verb has the meaning of “to reproach; to taunt; to say sharp things against” someone (cf. NIV “shows contempt for”). By oppressing the poor one taunts or mistreats God because that person is in the image of God—hence the reference to his/her maker, or “Creator.” To ridicule what God made is to ridicule God himself.
  3. Proverbs 14:31 tn Or “whoever shows favor to the needy honors him” (so NASB, NIV, and most translations, except KJV). While being an “oppressor” contrasts “showing favor” and to “have insulted” contrasts “honoring” the Creator, the proverb may also make its contrast by switching which element is the subject and which is verbal. In the first half “the oppressor” occurs first; the second half begins with vav (and/but) plus “the one who honors him. When the second half of a proverb begins with vav plus a participle, the overwhelming trend is that the participle is the subject, or occasionally the object of the sentence. On the rare occasions that a participle is the subject of a finite verb in a clause where the verb comes first, eight occur in the A-line and only one in the B-line (6:29 where the A-line is verbless and the B-line places focus on the verb). In some cases it is ambiguous whether the participle is verbal or substantival (11:17; 12:16; 16:2; 17:3; 21:2; 29:13) but these probably act as a predicate nominative. In other cases where another participle supplies the verbal element in the B-line (10:19; 11:13, 15; 16:28; 17:9; 19:2) the lead participle is the subject and the verbal participle is second. Thus standard syntax expects to read the line with “the one who honors him” as the subject. Showing favor to the needy is an outgrowth of the character of honoring the Lord. This may also elucidate the contrast between the verb forms. What act(s) it took to be “an oppressor of the poor” qualify as having insulted (perfect verb) the Maker. Insult has been given; that mark continues. But the one who honors him [the Maker] keeps (participle) being gracious to the needy.sn The phrase “shows favor” is contrasted with the term “oppresses.” To “show favor” means to be gracious to (or treat kindly) those who do not deserve it or cannot repay it. It is treatment that is gratis. This honors God because he commanded it to be done (Prov 14:21; 17:5; 19:17).
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Proverbs 14:31
World English Bible

31 He who oppresses the poor shows contempt for his Maker,
    but he who is kind to the needy honors him.

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Proverbs 15
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Proverbs 15:8-9
New English Translation

8 The Lord abhors[a] the sacrifice of the wicked,[b]
but the prayer[c] of the upright pleases him.[d]
9 The Lord abhors[e] the way of the wicked,
but he will love[f] those[g] who pursue[h] righteousness.

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Footnotes

  1. Proverbs 15:8 tn Heb “an abomination of the Lord.” The term יְהוָה (yehvah, “the Lord”) functions as a subjective genitive: “the Lord abhors.” Cf. NIV “the Lord detests”; NCV, NLT “the Lord hates”; CEV “the Lord is disgusted.”
  2. Proverbs 15:8 sn The sacrifices of the wicked are hated by the Lord because the worshipers are insincere and blasphemous (e.g., Prov 15:29; 21:3; 28:9; Ps 40:6-8; Isa 1:10-17). In other words, the spiritual condition of the worshiper determines whether or not the worship is acceptable to God.
  3. Proverbs 15:8 sn J. H. Greenstone notes that if God will accept the prayers of the upright, he will accept their sacrifices; for sacrifice is an outer ritual and easily performed even by the wicked, but prayer is a private and inward act and not usually fabricated by unbelievers (Proverbs, 162).
  4. Proverbs 15:8 tn Heb “[is] his pleasure.” The third person masculine singular suffix functions as a subjective genitive: “he is pleased.” God is pleased with the prayers of the upright.
  5. Proverbs 15:9 tn Heb “an abomination of the Lord.” The term יְהוָה (yehvah, “the Lord”) functions as a subjective genitive: “the Lord abhors.”
  6. Proverbs 15:9 tn The verb אָהֵב (ʾahev, “to love”) is stative, so its imperfect form should be future; it still speaks of a general truth.
  7. Proverbs 15:9 tn Heb “the one who” (so NRSV).
  8. Proverbs 15:9 sn God hates the way of the wicked, that is, their lifestyle and things they do. God loves those who pursue righteousness, the Piel verb signifying a persistent pursuit. W. G. Plaut says, “He who loves God will be moved to an active, persistent, and even dangerous search for justice” (Proverbs, 170).
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Proverbs 15:8-9
World English Bible

8 The sacrifice made by the wicked is an abomination to Yahweh,
    but the prayer of the upright is his delight.
9 The way of the wicked is an abomination to Yahweh,
    but he loves him who follows after righteousness.

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Proverbs 20:30
New English Translation

30 Beatings and wounds cleanse away[a] evil,
and floggings cleanse[b] the innermost being.[c]

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Footnotes

  1. Proverbs 20:30 tc The verb מָרַק (maraq) means “to polish; to scour”; in the Hiphil it means “to cleanse away,” but it is only attested here, and that in the Kethib reading of תַּמְרִיק (tamriq). The Qere has תַּמְרוּק (tamruq, “are a means of cleansing”). The LXX has “blows and contusions fall on evil men, and stripes penetrate their inner beings”; the Latin has “the bruise of a wound cleanses away evil things.” C. H. Toy suggests emending the text to read “stripes cleanse the body, and blows the inward parts” or “cosmetics purify the body, and blows the soul” (Proverbs [ICC], 397). Cf. CEV “can knock all of the evil out of you.”
  2. Proverbs 20:30 tn The term “cleanse” does not appear in this line but is supplied in the translation in the light of the parallelism.
  3. Proverbs 20:30 sn Physical punishment may prove spiritually valuable. Other proverbs say that some people will never learn from this kind of punishment, but in general this may be the only thing that works for some cases.
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Proverbs 20:30
World English Bible

30 Wounding blows cleanse away evil,
    and beatings purge the innermost parts.

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Proverbs 21:3
New English Translation

3 To do righteousness and justice
is more acceptable[a] to the Lord than sacrifice.[b]

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Footnotes

  1. Proverbs 21:3 tn The Niphal participle בָּחַר (bakhar, “to choose”) means “choice to the Lord” or “chosen of the Lord,” meaning “acceptable to the Lord”; cf. TEV “pleases the Lord more.”
  2. Proverbs 21:3 sn The Lord prefers righteousness above religious service (e.g., Prov 15:8; 21:29; 1 Sam 15:22; Ps 40:6-8; Isa 1:11-17). This is not a rejection of ritual worship; rather, religious acts are without value apart from righteous living.
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Proverbs 21:3
World English Bible

3 To do righteousness and justice
    is more acceptable to Yahweh than sacrifice.

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Proverbs 22
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Proverbs 21:21
New English Translation

21 The one who pursues righteousness and love[a]
finds life, bounty,[b] and honor.

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Footnotes

  1. Proverbs 21:21 sn These two attributes, “righteousness” (צְדָקָה, tsedaqah) and “loyal love” (חֶסֶד, khesed) depict the life style of the covenant-believer who is pleasing to God and a blessing to others. The first term means that he will do what is right, and the second means that he will be faithful to the covenant community.
  2. Proverbs 21:21 sn The Hebrew term translated “bounty” is צְדָקָה (tsedaqah) again, so there is a wordplay on the term in the verse. The first use of the word had the basic meaning of “conduct that conforms to God’s standard”; this second use may be understood as a metonymy of cause, indicating the provision or reward (“bounty”) that comes from keeping righteousness (cf. NIV “prosperity”; NCV “success”). The proverb is similar to Matt 5:6, “Blessed are those who hunger and thirst for righteousness, for they will be satisfied.”
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Proverbs 21:21
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21 He who follows after righteousness and kindness
    finds life, righteousness, and honor.

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Proverbs 22:4
New English Translation

4 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.
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Proverbs 22:4
World English Bible

4 The result of humility and the fear of Yahweh
    is wealth, honor, and life.

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