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Proverbs 17:10-11
New English Translation
Proverbs 17:10-11
New English Translation
10 A rebuke makes a greater impression on[a] a discerning person
than a hundred blows on a fool.[b]
11 An evil person seeks only rebellion,[c]
and so[d] a cruel messenger[e] will be sent against him.
Footnotes
- Proverbs 17:10 tn Heb “goes in deeper” (cf. NASB, NRSV). The verb נָחֵת (nakhet) “to go down; to descend” with the preposition ב (bet) means “to descend into; to make an impression on” someone.
- Proverbs 17:10 tn The form is the Hiphil infinitive of נָכָה (nakhah) with the comparative מִן, min. The word “fool” then would be an objective genitive—more than blows to/on a fool.
- Proverbs 17:11 tc The LXX reads ἀντιλογίας (antilogias, “contention”), which usually stands for the Hebrew words מְרִיבָה (merivah), מִדְיָן (midyan), or רִיב (riv). These words all refer to “strife, contention, disputing” and are all somewhat graphically similar to each other and the word מְרִי (meri, “rebellion”). Since the next Hebrew word starts with yod and bet, (יְבַקֵּשׁ, yevaqqesh) it is possible that something dropped out between the two yods and the text originally read מְרִיבָה יְבַקֵּשׁ or מִדְיָן יְבַקֵּשׁ.sn The proverb is set up in a cause and effect relationship. The cause is that evil people seek rebellion. The term מְרִי (meri) means “rebellion.” It is related to the verb מָרָה (marah, “to be contentious, to be rebellious, to be refractory”). BDB 598 s.v. מְרִי translates the line “a rebellious man seeketh only evil” (so NASB).
- Proverbs 17:11 tn The parallelism seems to be formal, with the idea simply continuing to the second line; the conjunction is therefore translated to reflect this. However, the proverb could be interpreted as antithetical just as easily.
- Proverbs 17:11 sn Those bent on rebellion will meet with retribution. The messenger could very well be a merciless messenger from the king, but the expression could also figuratively describe something God sends—storms, pestilence, or any other misfortune.
Proverbs 17:10-11
International Standard Version
Proverbs 17:10-11
International Standard Version
10 A rebuke is more effective with a man of understanding
than a hundred lashes to a fool.
11 A rebellious person seeks evil;
a cruel emissary will be sent to oppose him.
Proverbs 19:20
New English Translation
Proverbs 19:20
New English Translation
20 Listen to advice[a] and receive discipline,
that[b] you may become wise[c] by the end of your life.[d]
Footnotes
- Proverbs 19:20 sn The advice refers in all probability to the teachings of the sages that will make one wise.
- Proverbs 19:20 tn The proverb is one continuous thought, but the second half of the verse provides the purpose for the imperatives of the first half.
- Proverbs 19:20 tn The imperfect tense has the nuance of a final imperfect in a purpose clause, and so is translated “that you may become wise” (cf. NAB, NRSV).
- Proverbs 19:20 tn Heb “become wise in your latter end” (cf. KJV, ASV) which could obviously be misunderstood.
Proverbs 19:20
International Standard Version
Proverbs 19:20
International Standard Version
20 Listen to advice and accept discipline,
and you’ll be wise for the rest of your life.[a]
Footnotes
- Proverbs 19:20 The Heb. lacks of your life
Proverbs 19:27
New English Translation
Proverbs 19:27
New English Translation
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Footnotes
- Proverbs 19:27 tn Heb “Stop listening…!” The infinitive construct לִשְׁמֹעַ (lishmoaʿ) functions as the direct object of the imperative: “stop heeding [or, listening to].” Of course in this proverb which shows the consequences of doing so, this is irony. The sage is instructing not to stop. The conditional protasis construction does not appear in the Hebrew but is supplied in the translation.
- Proverbs 19:27 tn The second line has an infinitive construct לִשְׁגוֹת (lishgot), meaning “to stray; to go astray; to err.” It indicates the result of the instruction—stop listening, and as a result you will go astray. The LXX took it differently: “A son who ceases to attend to discipline is likely to stray from words of knowledge.” RSV sees the final clause as the purpose of the instructions to be avoided: “do not listen to instructions to err.”
Proverbs 19:27
International Standard Version
Proverbs 19:27
International Standard Version
27 My son, if you stop listening to instruction,
you will stray from the principles of knowledge.
Proverbs 20:2
New English Translation
Proverbs 20:2
New English Translation
2 The king’s terrifying anger[a] is like the roar of a lion;
whoever provokes him[b] sins against himself.[c]
Footnotes
- Proverbs 20:2 tn Heb “the terror of a king” (so ASV, NASB); The term “terror” is a metonymy of effect for cause: the anger of a king that causes terror among the people. The term “king” functions as a possessive genitive: “a king’s anger” (cf. NIV “A king’s wrath”; NLT “The king’s fury”).
- Proverbs 20:2 tn The verb מִתְעַבְּרוֹ (mitʿabbero) is problematic; in the MT the form is the Hitpael participle with a pronominal suffix, which is unusual, for the direct object of this verb usually takes a preposition first: “is angry with.” The LXX rendered it “angers [or, irritates].”
- Proverbs 20:2 sn The expression “sins against himself” has been taken by some to mean “forfeits his life” (so NAB, NASB, NIV, NRSV) or “endangers his life” (cf. NCV, NLT). That may be the implication of getting oneself in trouble with an angry king (cf. TEV “making him angry is suicide”).
Proverbs 20:2
International Standard Version
Proverbs 20:2
International Standard Version
2 A king’s anger is like a lion’s roar;
anyone who angers him forfeits his life.
Proverbs 20:6
New English Translation
Proverbs 20:6
New English Translation
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Footnotes
- Proverbs 20:6 tn Heb “many a man calls/proclaims a man of his loyal love.” The Syriac and Tg. Prov 20:6 render the verb as passive: “many are called kind.” Other suggestions include: “most men meet people who will do them occasional kindnesses” (RSV); “many men profess friendship” (C. H. Toy, Proverbs [ICC], 384); “many men invite only the one who has shown them kindness.” The simplest interpretation in this context is “many proclaim [themselves to be] a kind person (= a loyal friend).” The contrast is between many who claim to be loyal friends and the one who actually proves to be faithful.
- Proverbs 20:6 tn The shift to the expression “a man of faithfulness[es]” in the second line indicates that of all those who claim to show faithful love, it is rare to find one who is truly reliable (as the word אֱמוּנִים [ʾemunim] indicates clearly); cf. NAB, NRSV “one worthy of trust.”
- Proverbs 20:6 sn The point of the rhetorical question is that a truly faithful friend is very difficult to find.
Proverbs 20:6
International Standard Version
Proverbs 20:6
International Standard Version
6 Many claim “I’m a loyal person!”[a]
but who can find someone who truly is?
Footnotes
- Proverbs 20:6 Lit. claim to be people of gracious love
Proverbs 20:8
New English Translation
Proverbs 20:8
New English Translation
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Footnotes
- Proverbs 20:8 tn The infinitive construct דִּין (din, “to judge”) indicates purpose (so NIV, NCV), even though it does not have a preposition with it.
- Proverbs 20:8 tn The second line uses the image of winnowing (cf. NIV, NRSV) to state that the king’s judgment removes evil from the realm. The verb form is מְזָרֶה (mezareh), the Piel participle. It has been translated “to sift; to winnow; to scatter” and “to separate”—i.e., separate out evil from the land. The text is saying that a just government roots out evil (cf. NAB “dispels all evil”), but few governments have been consistently just.
- Proverbs 20:8 sn The phrase with his eyes indicates that the king will closely examine or look into all the cases that come before him.
Proverbs 20:8
International Standard Version
Proverbs 20:8
International Standard Version
8 A king sits on a throne of justice,
sifting out all sorts of evil with his glance.
Proverbs 20:11
New English Translation
Proverbs 20:11
New English Translation
11 Even a young man[a] is known[b] by his actions,
whether his activity is pure and whether it is right.[c]
Footnotes
- Proverbs 20:11 sn In the first nine chapters of the book of Proverbs the Hebrew term נַעַר (naʿar) referred to an adolescent, a young person whose character was being formed in his early life.
- Proverbs 20:11 sn The Hebrew verb נָכַר (nakhar) means “to recognize” more than simply “to know.” Certain character traits can be recognized in a child by what he does (cf. NCV “by their behavior”).
- Proverbs 20:11 sn Character is demonstrated by actions at any age. But the emphasis of the book of Proverbs would also be that if the young child begins to show such actions, then the parents must try to foster and cultivate them; if not, they must try to develop them through teaching and discipline.
Proverbs 20:11
International Standard Version
Proverbs 20:11
International Standard Version
11 Even a child is known by his actions,
whether his deeds are pure and right.
Proverbs 20:30
New English Translation
Proverbs 20:30
New English Translation
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Footnotes
- 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.”
- 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.
- 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.
Proverbs 20:30
International Standard Version
Proverbs 20:30
International Standard Version
30 Blows that wound clean away evil;
such beatings cleanse[a] the innermost being.
Footnotes
- Proverbs 20:30 The Heb. lacks cleanse
Proverbs 21:1
New English Translation
Proverbs 21:1
New English Translation
21 The king’s heart[a] is in the hand[b] of the Lord like channels of water;[c]
he turns it wherever he wants.
Footnotes
- Proverbs 21:1 sn “Heart” is a metonymy of subject; it signifies the ability to make decisions, if not the decisions themselves.
- Proverbs 21:1 sn “Hand” in this passage is a personification; the word is frequently used idiomatically for “power,” and that is the sense intended here.
- Proverbs 21:1 tn “Channels of water” (פַּלְגֵי, palge) is an adverbial accusative, functioning as a figure of comparison—“like channels of water.” Cf. NAB “Like a stream”; NIV “watercourse”; NRSV, NLT “a stream of water.”sn The farmer channels irrigation ditches where he wants them, where they will do the most good; so does the Lord with the king. No king is supreme; the Lord rules.
Proverbs 21:1
International Standard Version
Proverbs 21:1
International Standard Version
Thoughts on the Sovereignty of God
21 A king’s heart is a water stream that the Lord controls;
he directs it wherever he pleases.
Proverbs 22:11
New English Translation
Proverbs 22:11
New English Translation
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Footnotes
- Proverbs 22:11 sn The “heart” is a metonymy of subject; it represents the intentions and choices that are made. “Pure of heart” uses “heart” as a genitive of specification. The expression refers to someone who has honest and clear intentions.
- Proverbs 22:11 tn Heb “grace of his lips” (so KJV, ASV). The “lips” are a metonymy of cause representing what is said; it also functions as a genitive of specification. sn This individual is gracious or kind in what he says; thus the verse is commending honest intentions and gracious words.
- Proverbs 22:11 tn The syntax of the line is somewhat difficult, because “grace of his lips” seems to be intruding on the point of the verse with little explanation. Therefore the LXX rendered it “The Lord loves the pure in heart; all who are blameless in their ways are acceptable to him.” This has very little correspondence with the Hebrew; nevertheless commentators attempt to reconstruct the verse using it, and the NAB follows the first clause of the LXX here. Some have suggested taking “king” as the subject of the whole verse (“the king loves…”), but this is forced.
Proverbs 22:11
International Standard Version
Proverbs 22:11
International Standard Version
11 Whoever loves purity[a] and gracious speech
will gain the king as his friend.
Footnotes
- Proverbs 22:11 Lit. purity of heart
Proverbs 25:2-7
New English Translation
Proverbs 25:2-7
New English Translation
and it is the glory of a king to search out a matter.
3 As the heaven is high[c] and the earth is deep
so the hearts of kings are unsearchable.[d]
4 Remove the dross from the silver,
and material[e] for the silversmith will emerge;
5 remove the wicked from before the king,[f]
and his throne[g] will be established in righteousness.[h]
6 Do not honor yourself before the king,
and do not stand in the place of great men;
7 for it is better for him[i] to say to you, “Come up here,”[j]
than to put you lower[k] before a prince,
whom your eyes have seen.[l]
Footnotes
- Proverbs 25:2 sn The proverb provides a contrast between God and the king, and therein is the clue to the range of application involved. The interest of the king is ruling or administering his government; and so the subject matter is a contrast to the way God rules his kingdom.
- Proverbs 25:2 sn The two infinitives form the heart of the contrast—“to conceal a matter” and “to search out a matter.” God’s government of the universe is beyond human understanding—humans cannot begin to fathom the intentions and operations of it. But it is the glory of kings to search out matters and make them intelligible to the people. Human government cannot claim divine secrecy; kings have to study and investigate everything before making a decision, even divine government as far as possible. But kings who rule as God’s representatives must also try to represent his will in human affairs—they must even inquire after God to find his will. This is their glorious nature and responsibility. For more general information on vv. 2-27, see G. E. Bryce, “Another Wisdom ‘Book’ in Proverbs,” JBL 91 (1972): 145-57.
- Proverbs 25:3 tn Heb “heavens for height and earth for depth.” The proverb is clearly intending the first line to be an illustration of the second—it is almost emblematic parallelism.
- Proverbs 25:3 sn The proverb is affirming a simple fact: The king’s plans and decisions are beyond the comprehension of the common people. While the king would make many things clear to the people, there are other things that are “above their heads” or “too deep for them.” They are unsearchable because of his superior wisdom, his caprice, or his need for secrecy. Inscrutability is sometimes necessary to keep a firm grip on power.
- Proverbs 25:4 tn The Hebrew כֶּלִי (keli) means “vessel; utensil” (cf. KJV, ASV, NASB). But purging dross from silver does not produce a “vessel” for the silversmith. Some versions therefore render it “material” (e.g., NIV, NRSV). The LXX says “that it will be entirely pure.” So D. W. Thomas reads כָּלִיל (kalil) and translates it “purified completely” (“Notes on Some Passages in the Book of Proverbs,” VT 15 [1965]: 271-79; cf. NAB). W. McKane simply rearranges the line to say that the smith can produce a work of art (Proverbs [OTL], 580; cf. TEV “a thing of beauty”). The easiest explanation is that “vessel” is a metonymy of effect, “vessel” put for the material that goes into making it (such metonymies occur fairly often in Psalms and Proverbs).
- Proverbs 25:5 sn These two verses present first an illustration and then the point (so it is emblematic parallelism). The passage uses imperatives to teach that the wicked must be purged from the kingdom.
- Proverbs 25:5 sn “Throne” is a metonymy of subject (or adjunct); it is the symbol of the government over which the king presides (cf. NCV, TEV).
- Proverbs 25:5 sn When the king purges the wicked from his court he will be left with righteous counselors and his government therefore will be “established in righteousness”—it will endure through righteousness (cf. NLT “made secure by justice”). But as J. H. Greenstone says, “The king may have perfect ideals and his conduct may be irreproachable, but he may be misled by unscrupulous courtiers” (Proverbs, 264).
- Proverbs 25:7 tn The phrase “for him” is supplied in the translation for clarity.
- Proverbs 25:7 sn This proverb, covering the two verses, is teaching that it is wiser to be promoted than to risk demotion by self-promotion. The point is clear: Trying to promote oneself could bring on public humiliation, but it would be an honor to have everyone in court hear the promotion by the king.
- Proverbs 25:7 tn The two infinitives construct form the contrast in this “better” sayings; each serves as the subject of its respective clause.
- Proverbs 25:7 tc Most modern commentators either omit this last line or attach it to the next verse. But it is in the text of the MT as well as the LXX, Syriac, Vulgate, and most modern English versions (although some of them do connect it to the following verse, e.g., NAB, NIV, NRSV, NLT).
Proverbs 25:2-7
International Standard Version
Proverbs 25:2-7
International Standard Version
2 It is the glory of God to conceal a matter,
and the glory of kings to investigate a matter.
3 Just as the heavens are high
and earth is deep,
so the heart of a king is unfathomable.
4 Purge the dross from the silver,
and material for[a] a vessel comes forth for the silversmith.
5 Purge the wicked from the king’s presence,
and his throne will be established in righteousness.
6 Don’t magnify yourself in the presence of a king,
and don’t pretend to be in the company of famous men,
7 for it is better that it be told you, “Come up here,”
than for you to be placed lower
in the presence of an official.
What you’ve seen with your own eyes,
Footnotes
- Proverbs 25:4 The Heb. lacks material for
Proverbs 27:18
New English Translation
Proverbs 27:18
New English Translation
18 The one who tends a fig tree[a] will eat its fruit,[b]
and whoever takes care of[c] his master will be honored.
Footnotes
- Proverbs 27:18 sn Tending fig trees requires closer attention than other plants; so the point here would be the diligent care that is required.
- Proverbs 27:18 sn The principle is established in the first line with the emblem: Those who faithfully serve will be rewarded in kind. The second half of the proverb makes the point from this illustration.
- Proverbs 27:18 sn The Hebrew participle translated “takes care of” (שֹׁמֵר, shomer) describes a careful watching over or looking after, a meticulous service, anticipating the needs and safeguarding the charge. Such a servant need not worry about his efforts going unrecognized and unrewarded (e.g., Prov 22:29; 2 Tim 2:6, 15).
Proverbs 27:18
International Standard Version
Proverbs 27:18
International Standard Version
18 Whoever nurtures the fig tree will eat its fruit,
and whoever obeys[a] his master will be honored.
Footnotes
- Proverbs 27:18 Lit. guards
New English Translation (NET)
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