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11 The one who loves a pure heart[a]
and whose speech is gracious[b]—the king will be his friend.[c]

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Footnotes

  1. 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.
  2. 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.
  3. 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.

11 
He who loves purity of heart
And whose speech is gracious will have the king as his friend.

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24 Do not make friends with an angry person,[a]
and do not associate with a wrathful person,

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Footnotes

  1. Proverbs 22:24 tn Heb “possessor of anger.” This expression is an idiom for “wrathful person” or “an angry person” (cf. NAB “a hotheaded man”; NLT “short-tempered people”). These are people characterized by anger, meaning the anger is not a rare occurrence with them.

24 
Do not even associate with a man given to angry outbursts;
Or go [along] with a hot-tempered man,

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26 Like a kiss on the lips[a]
is the one who gives an honest answer.

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Footnotes

  1. Proverbs 24:26 tn Heb “the one who returns right words kisses the lips.” This is an implied comparison for giving an honest answer. Honesty is like a kiss. The kiss would signify love, devotion, sincerity, and commitment (in that culture)—an outward expression of what is in the heart. It is an apt illustration of telling the truth. Some English versions now replace the figure to avoid cultural misunderstanding (cf. TEV, CEV “a sign of true friendship”; NLT “an honor”).

26 
He kisses the lips [and wins the hearts of people]
Who gives a right and straightforward answer.

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Faithful[a] are the wounds of a friend,
but the kisses[b] of an enemy are excessive.[c]

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Footnotes

  1. Proverbs 27:6 tn The Niphal participle of אָמַן (ʾaman) means “faithful; reliable; sure; trustworthy.” The word indicates that the wounds from a friend “can be trusted” (so NIV, NCV) because they are meant to correct and not to destroy (e.g., 25:12; Deut 7:9; Job 12:20).
  2. Proverbs 27:6 sn “Kisses” probably represents a metonymy of adjunct; the term describes any expressions or indications of affection. But coming from an enemy, they will be insincere—as indicated by their excessive number.
  3. Proverbs 27:6 tn The form is נַעְתָּרוֹת (naʿtarot), the Niphal participle of עָתַר (ʿatar, “to be abundant”). Contemporary translations render this rare form in a number of different ways: “deceitful” (NASB, NKJV); “profuse” (NRSV); “many” (NLT). But the idea of “excessive” or “numerous” fits very well. The kisses of an enemy cannot be trusted, no matter how often they are presented.


Faithful are the wounds of a friend [who corrects out of love and concern],
But the kisses of an enemy are deceitful [because they serve his hidden agenda].

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Ointment and incense make the heart rejoice,[a]
likewise the sweetness of one’s friend from sincere counsel.[b]
10 Do not forsake your friend and your father’s friend,
and do not enter your brother’s house in the day of your disaster;
a neighbor nearby is better than a brother far away.[c]

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Footnotes

  1. Proverbs 27:9 sn The first line of the proverb provides the emblem to the parallel point. The emblem is the joy that anointing oil (ointment) and incense bring, and the point is the value of the advice of a friend.
  2. Proverbs 27:9 tn Some think the MT is unintelligible as it stands: “The sweetness of his friend from the counsel of the soul.” The Latin version has “the soul is sweetened by the good counsels of a friend.” D. W. Thomas suggests, “counsels of a friend make sweet the soul” (“Notes on Some Passages in the Book of Proverbs,” VT 15 [1965]: 275). G. R. Driver suggests, “the counsel of a friend is sweeter than one’s own advice” (literally, “more than the counsel of the soul”). He also suggests “more than of fragrant wood.” See G. R. Driver, “Hebrew Notes,” ZAW 52 (1934): 54; idem, “Suggestions and Objections,” ZAW 55 (1937): 69-70. The LXX reads “and the soul is rent by misfortunes.” The MT, for want of better or more convincing readings, may be interpreted to mean something like “[Just as] ointment and incense brings joy to the heart, [so] the sweetness of one’s friend [comes] from his sincere counsel.”
  3. Proverbs 27:10 sn The meaning of the verse is very difficult, although the translation is rather straightforward. It may simply be saying that people should retain family relationships but will discover that a friend who is available is better than a relative who is not. But C. H. Toy thinks that the verse is made up of three lines that have no connection: 10a instructs people to maintain relationships, 10b says not to go to a brother’s house [only?] when disaster strikes, and 10c observes that a nearby friend is better than a far-away relative. C. H. Toy suggests a connection may have been there, but has been lost (Proverbs [ICC], 485-86). The conflict between 17:17 and 10b may be another example of presenting two sides of the issue, a fairly frequent occurrence in the book of Proverbs.


Oil and perfume make the heart glad;
So does the sweetness of a friend’s counsel that comes from the heart.
10 
Do not abandon your own friend and your father’s friend,
And do not go to your brother’s house in the day of your disaster.
Better is a neighbor who is near than a brother who is far away.

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17 As[a] iron sharpens[b] iron,
so a person[c] sharpens his friend.[d]

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Footnotes

  1. Proverbs 27:17 tn The term “as” is not in the Hebrew text, but is supplied in the translation to clarify the comparison.
  2. Proverbs 27:17 tn BDB classifies the verb in the first colon as a Qal apocopated jussive of I חָדָה (khadah, “to grow sharp”; BDB 292 s.v.), and the verb in the second half of the verse (יַחַד, yakhad) as a Hiphil apocopated jussive. The difference would be: “let iron by means of iron grow sharp, and let a man sharpen the countenance of his friend.” But it makes more sense to take them both as Hiphil forms, the first being in pause. Other suggestions have been put forward for the meaning of the word, but the verb “sharpens” fits the context the best, and is followed by most English versions. The verb may be a shortened form of the imperfect rather than a jussive.
  3. Proverbs 27:17 tn Heb “and a man,” although the context does not indicate this should be limited to males only.
  4. Proverbs 27:17 tn Heb “sharpens the face of his friend.” The use of the word “face” (cf. KJV, ASV “countenance”) would here emphasize that it is the personality or character that is being sharpened. Constructive criticism sharpens character. Use of the wits in interaction that makes two people sharp as a razor (W. McKane, Proverbs [OTL], 615); another example, from the Talmud, is that of two students sharpening each other in the study of the Torah (b. Ta’anit 7a).

17 
As iron sharpens iron,
So one man sharpens [and influences] another [through discussion].

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The one who keeps the law[a] is a discerning child,[b]
but a companion of gluttons brings shame to[c] his parents.[d]

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Footnotes

  1. Proverbs 28:7 tn The Hebrew word could refer (1) to “instruction” by the father (cf. NCV) or (2) the Mosaic law (so most English versions). The chapter seems to be stressing religious obedience, so the referent is probably the law. Besides, the father’s teaching will be what the law demands, and the one who associates with gluttons is not abiding by the law.
  2. Proverbs 28:7 tn Heb “son,” but the immediate context does not suggest limiting this only to male children.
  3. Proverbs 28:7 sn The companion of gluttons shames his father and his family because such a life style as he now embraces is both unruly and antisocial.
  4. Proverbs 28:7 tn Heb “father,” but the immediate context does not suggest limiting this only to the male parent.


He who keeps the law [of God and man] is a wise and discerning son,
But he who is a companion of gluttons humiliates his father [and himself].

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The one[a] who flatters[b] his neighbor
spreads a net[c] for his steps.[d]

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Footnotes

  1. Proverbs 29:5 tn Heb “a man,” but the context here does not suggest that the proverb refers to males only.
  2. Proverbs 29:5 tn The form is the Hiphil participle, literally “deals smoothly,” i.e., smoothing over things that should be brought to one’s attention. sn The flatterer is too smooth; his words are intended to gratify. In this proverb some malice is attached to the flattery, for the words prove to be destructive.
  3. Proverbs 29:5 sn The image of “spreading a net” for someone’s steps is an implied comparison (a figure of speech known as hypocatastasis): As one would literally spread a net, this individual’s flattery will come back to destroy him. A net would be spread to catch the prey, and so the idea is one of being caught and destroyed.
  4. Proverbs 29:5 tn There is some ambiguity concerning the referent of “his steps.” The net could be spread for the one flattered (cf. NRSV, “a net for the neighbor’s feet”; NLT, “their feet,” referring to others), or for the flatterer himself (cf. TEV “you set a trap for yourself”). The latter idea would make the verse more powerful: In flattering someone the flatterer is getting himself into a trap (e.g., 2:16; 7:5; 26:28; 28:23).


A man who flatters his neighbor [with smooth words intending to do harm]
Is spreading a net for his own feet.

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