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Proverbs 21:15
New English Translation
Proverbs 21:15
New English Translation
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Footnotes
- Proverbs 21:15 tn The Qal infinitive construct עֲשׂוֹת (ʿasot) functions as the subject of the sentence.
- Proverbs 21:15 tn The term “brings” is supplied in the translation; many English versions supply a simple copula (“is”).
- Proverbs 21:15 sn The noun means “terror (NAB, NASB, NIV), destruction (KJV, ASV), ruin (cf. NCV).” Its related verb means “be shattered, dismayed.” The idea of “dismay” (NRSV) or “terror” would make the better choice to contrast with “joy” in the first line, but “ruin” is also possible. Whenever justice prevails, whether in the courts or simply in society, the people who practice iniquity may be shaken into reality by fear (cf. CEV “crooks are terrified”).
Proverbs 21:15
New American Standard Bible
Proverbs 21:15
New American Standard Bible
15 The exercise of justice is joy for the righteous,
But (A)terror to those who practice injustice.
Proverbs 22:8
New English Translation
Proverbs 22:8
New English Translation
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Footnotes
- Proverbs 22:8 sn The verse is making an implied comparison (a figure of speech known as hypocatastasis) between sowing and sinning. One who sins is like one who sows, for there will be a “harvest” or a return on the sin—trouble.
- Proverbs 22:8 tc There is a variant reading in the LXX; instead of “the rod of his wrath” it reads “the punishment of his deeds.” C. H. Toy wishes to emend שֵׁבֶט (shevet) to שֶׁבֶר (shever), “the produce of his work” (Proverbs [ICC], 416). But the Hebrew text is not obscure, and שֶׁבֶר does not exactly mean “produce.” The expression “rod of his wrath” may not follow the imagery of 8a very closely, but it is nonetheless understandable. The “rod” is a symbol of power; “wrath” is a metonymy of cause indicating what wrath will do, and an objective genitive. The expression signifies that in reaping trouble for his sins this person will no longer be able to unleash his fury on others. The LXX adds: “A man who is cheerful and a giver God blesses” (e.g., 2 Cor 9:7).
Proverbs 22:8
New American Standard Bible
Proverbs 22:8
New American Standard Bible
Proverbs 22:22
New English Translation
Proverbs 22:22
New English Translation
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Footnotes
- Proverbs 22:22 tn Two negated jussives form the instruction here: אַל־תִּגְזָל (ʾal tigzal, “do not exploit”) and וְאַל־תְּדַכֵּא (veʾal tedakkeʾ, “do not crush”). sn Robbing or oppressing the poor is easy because they are defenseless. But this makes the crime tempting as well as contemptible. What is envisioned may be in bounds legally (just) but out of bounds morally.
- Proverbs 22:22 tn Heb “in the gate” (so KJV); NAB, NASB, NRSV “at the gate.” The “gate” of the city was the center of activity, the place of business as well as the place for settling legal disputes. The language of the next verse suggests a legal setting, so “court” is an appropriate translation here.
Proverbs 22:22
New American Standard Bible
Proverbs 22:22
New American Standard Bible
Proverbs 24:11
New English Translation
Proverbs 24:11
New English Translation
11 Deliver those being taken away to death,
and hold back those slipping to the slaughter.[a]
Footnotes
- Proverbs 24:11 tn The idea of “slipping” (participle from מוֹט, mot) has troubled some commentators. G. R. Driver emends it to read “at the point of” (“Problems in Proverbs,” ZAW 50 [1932]: 146). But the MT as it stands makes good sense. The reference would be general, viz., to help any who are in mortal danger or who might be tottering on the edge of such disaster—whether through sin, or through disease, war, or danger. Several English versions (e.g., NASB, NIV, NRSV) render this term as “staggering.”sn God holds people responsible for rescuing those who are in mortal danger. The use of “death” and “slaughter” seems rather strong in the passage, but they have been used before in the book for the destruction that comes through evil.
Proverbs 24:11
New American Standard Bible
Proverbs 24:11
New American Standard Bible
11 (A)Rescue those who are being taken away to death,
And those who are staggering to the slaughter, Oh hold them back!
Proverbs 25:5
New English Translation
Proverbs 25:5
New English Translation
5 remove the wicked from before the king,[a]
and his throne[b] will be established in righteousness.[c]
Footnotes
- 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 25:5
New American Standard Bible
Proverbs 25:5
New American Standard Bible
Proverbs 28:5
New English Translation
Proverbs 28:5
New English Translation
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Footnotes
- Proverbs 28:5 tn Heb “men of evil”; the context does not limit this to males only, however.
- Proverbs 28:5 tn The term translated “justice” is מִשְׁפָּט (mishpat); it refers to the legal rights of people, decisions that are equitable in the community. W. G. Plaut observes that there are always those who think that “justice” is that which benefits them, otherwise it is not justice (Proverbs, 282).
- Proverbs 28:5 sn The contrast (and the difference) is between the wicked and those who seek the Lord. Originally the idea of seeking the Lord meant to obtain an oracle (2 Sam 21:1), but then it came to mean devotion to God—seeking to learn and do his will. Only people who are interested in doing the Lord’s will can fully understand justice. Without that standard, legal activity can become self-serving.
Proverbs 28:5
New American Standard Bible
Proverbs 28:5
New American Standard Bible
Proverbs 29:4
New English Translation
Proverbs 29:4
New English Translation
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Footnotes
- Proverbs 29:4 tn The form is the Hiphil imperfect of the verb עָמַד (ʿamad, “to stand”), hence, “to cause to stand.” It means that the king makes the nation “stand firm,” with “standing firm” being a figure for strength, security, and stability. Cf. NCV “makes his country (the nation CEV) strong.”
- Proverbs 29:4 tn Or “country.” This term functions as a metonymy of subject for the people in the land.
- Proverbs 29:4 tn The Hebrew text reads אִישׁ תְּרוּמוֹת (ʾish terumot, “a man of offerings”), which could refer to a man who “receives gifts” or “gives gifts.” Because of its destructive nature on the country, here the phrase must mean that he receives or “exacts” the money (cf. NRSV “makes heavy exactions”). This seems to go beyond the ordinary taxation for two reasons: (1) this ruler is a “man of offerings,” indicating that it is in his nature to do this, and (2) it tears down the country. The word “offerings” has been taken to refer to gifts or bribes (cf. NASB, NIV, CEV, NLT), but the word itself suggests more the idea of tribute or taxes that are demanded; this Hebrew word was used in Leviticus for offerings given to the priests, and in Ezek 45:16 for taxes. The point seems to be that this ruler or administrator is breaking the backs of the people with heavy taxes or tribute (e.g., 1 Sam 8:11-18), and this causes division and strife.
Proverbs 29:4
New American Standard Bible
Proverbs 29:4
New American Standard Bible
4 The (A)king gives stability to the land by justice,
But a person who takes bribes ruins it.
Proverbs 29:26-27
New English Translation
Proverbs 29:26-27
New English Translation
26 Many people seek the face[a] of a ruler,
but it is from the Lord that one receives justice.[b]
27 An unjust person is an abomination to the righteous,
and the one who lives an upright life[c] is an abomination to the wicked.
Footnotes
- Proverbs 29:26 sn The idiom seek the face means to try to obtain favor from someone. According to the proverb, many people assume that true justice depends on the disposition of some earthly ruler.
- Proverbs 29:26 tn Heb “but from the Lord [is] justice of a man.” The last part uses the construct state followed by the genitive, which here shows the advantage—it is justice for the person. The implication of the matter is that people should seek the Lord’s favor (rather than a human ruler’s) if they want true justice.
- Proverbs 29:27 tn Heb “who is upright in the way” (so NASB; KJV and ASV are similar). Here “in the way” refers to the course of a person’s life, hence “who lives an upright life.” Cf. NAB “he who walks uprightly.”sn The proverb makes a simple observation on life: The righteous detest the wicked, and the wicked detest the lifestyle of the righteous. Each is troublesome to the beliefs and the activities of the other.
Proverbs 29:26-27
New American Standard Bible
Proverbs 29:26-27
New American Standard Bible
26 (A)Many seek the ruler’s [a]favor,
But (B)justice for mankind comes from the Lord.
27 An (C)unjust person is an abomination to the righteous,
And one who is (D)upright in the way is an abomination to the wicked.
Footnotes
- Proverbs 29:26 Lit face
Proverbs 31:8-9
New English Translation
Proverbs 31:8-9
New English Translation
8 Open your mouth[a] on behalf of those unable to speak,[b]
for the legal rights of all the dying.[c]
9 Open your mouth, judge in righteousness,[d]
and plead the cause[e] of the poor and needy.
Footnotes
- Proverbs 31:8 sn The instruction to “open your mouth” is a metonymy of cause; it means “speak up for” (so NIV, TEV, NLT) or in this context “serve as an advocate in judgment” (cf. CEV “you must defend”).
- Proverbs 31:8 sn The instruction compares people who cannot defend themselves in court with those who are physically unable to speak (this is a figure of speech known as hypocatastasis, an implied comparison). The former can physically speak, but because they are the poor, the uneducated, the oppressed, they are unable to conduct a legal defense. They may as well be speechless.
- Proverbs 31:8 tn Or “of all the defenseless.” The noun חֲלוֹף (khalof) means “passing away; vanishing” (properly an infinitive); in this construction “the sons of the passing away” means people who by nature are transitory, people who are dying—mortals. But in this context it would indicate people who are “defenseless” as opposed to those who are healthy and powerful.
- Proverbs 31:9 tn The noun צֶדֶק (tsedeq) serves here as an adverbial accusative of manner. The decisions reached (שְׁפָט, shefat) in this advocacy must conform to the standard of the law. So it is a little stronger than “judging fairly” (cf. NIV, NCV), although it will be fair if it is done righteously for all.
- Proverbs 31:9 sn Previously the noun דִּין (din, judgment”) was used, signifying the legal rights or the pleas of the people. Now the imperative דִּין is used. It could be translated “judge,” but in this context “judge the poor” could be misunderstood to mean “condemn.” Here advocacy is in view, and so “plead the cause” is a better translation (cf. NASB, NIV, NRSV “defend the rights”). It was—and is—the responsibility of the king (ruler) to champion the rights of the poor and needy, who otherwise would be ignored and oppressed. They are the ones left destitute by the cruelties and inequalities of life (e.g., 2 Sam 14:4-11; 1 Kgs 3:16-28; Pss 45:3-5; 72:4; Isa 9:6-7).
Proverbs 31:8-9
New American Standard Bible
Proverbs 31:8-9
New American Standard Bible
8 (A)Open your mouth for the people who cannot speak,
For the [a]rights of all the [b]unfortunate.
9 Open your mouth, (B)judge righteously,
And [c]defend the (C)rights of the poor and needy.
Footnotes
- Proverbs 31:8 Lit judgment
- Proverbs 31:8 Lit sons of passing away
- Proverbs 31:9 Lit judge the afflicted
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