Font Size
Proverbs 24:26
New English Translation
Proverbs 24:26
New English Translation
26 Like a kiss on the lips[a]
is the one who gives an honest answer.
Footnotes
- 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”).
Proverbs 24:26
New International Version
Proverbs 24:26
New International Version
26 An honest answer
is like a kiss on the lips.
Proverbs 25:8-10
New English Translation
Proverbs 25:8-10
New English Translation
8 Do not go out hastily to litigation,[a]
or[b] what will you do afterward
when your neighbor puts you to shame?
9 When you argue a case[c] with your neighbor,
do not reveal the secret of another person,[d]
10 lest the one who hears it put you to shame
and your infamy[e] will never go away.
Footnotes
- Proverbs 25:8 tn Heb “do not go out hastily to strive”; the verb “to strive” means dispute in the legal context. The last clause of v. 7, “what your eyes have seen,” does fit very well with the initial clause of v. 8. It would then say: What you see, do not take hastily to court, but if the case was not valid, he would end up in disgrace.sn The Hebrew verb רִיב (riv) is often used in legal contexts; here the warning is not to go to court hastily lest it turn out badly.
- Proverbs 25:8 tn The clause begins with פֶּן (pen, “lest”) which seems a bit out of place in this line. C. H. Toy suggests changing it to כִּי (ki, “for”) to make a better connection, instead of supplying an ellipsis: “lest it be said what…” (Proverbs [ICC], 461).
- Proverbs 25:9 tn The verse begins with the direct object רִיבְךָ (rivekha, “your case”) followed by the imperative from the same root, רִיב (riv, “argue”). It is paralleled by the negated Piel jussive. The construction of the clauses indicates that the first colon is foundational to the second: “Argue…but do not reveal,” or better, “When you argue…do not reveal.”
- Proverbs 25:9 sn The concern is that in arguing with one person a secret about another might be divulged, perhaps deliberately in an attempt to clear oneself. The point then is about damaging a friendship by involving the friend without necessity or warrant in someone else’s quarrel.
- Proverbs 25:10 tn The noun דִּבָּה (dibbah, “infamy; defamation; evil report; whispering”) is used of an evil report here (e.g., Gen 37:2), namely a true report of evil doing. So if a person betrays another person’s confidence, he will never be able to live down the bad reputation he made as one who betrays secrets (cf. NIV).
Proverbs 25:8-10
New International Version
Proverbs 25:8-10
New International Version
8 do not bring[a] hastily to court,
for what will you do in the end
if your neighbor puts you to shame?(A)
9 If you take your neighbor to court,
do not betray another’s confidence,
10 or the one who hears it may shame you
and the charge against you will stand.
Footnotes
- Proverbs 25:8 Or nobles / on whom you had set your eyes. / 8 Do not go
Proverbs 25:11-15
New English Translation
Proverbs 25:11-15
New English Translation
11 Like apples of gold in settings of silver,[a]
so is a word skillfully spoken.[b]
12 Like an earring of gold and an ornament of fine gold,[c]
so is a wise reprover to the ear of the one who listens.[d]
13 Like the cold of snow in the time of harvest,[e]
so is a faithful messenger to those who send him,
for he refreshes the heart[f] of his masters.
14 Like cloudy skies and wind that produce no rain,[g]
so is the one who boasts[h] of a gift not given.[i]
15 Through patience[j] a ruler can be persuaded,[k]
and a soft tongue[l] can break a bone.[m]
Footnotes
- Proverbs 25:11 sn The verse uses emblematic parallelism, stating the simile in the first part and the point in the second. The meaning of the simile is not entirely clear, but it does speak of beauty, value, and artistry. The “apples of gold” (possibly citrons, quinces, oranges, or apricots) may refer to carvings of fruit in gold on columns.
- Proverbs 25:11 tn Heb “on its wheels.” This expression means “aptly, fittingly.” The point is obviously about the immense value and memorable beauty of words used skillfully (R. N. Whybray, Proverbs [CBC], 148). Noting the meaning of the term and the dual form of the word, W. McKane suggests that the expression is metaphorical for the balancing halves of a Hebrew parallel wisdom saying: “The stichos is a wheel, and the sentence consisting of two wheels is a ‘well-turned’ expression” (Proverbs [OTL], 584). The line then would be describing a balanced, well-turned saying, a proverb; it is skillfully constructed, beautifully written, and of lasting value.
- Proverbs 25:12 sn This saying is another example of emblematic parallelism; the first half is the simile, and the second half makes the point from it: A wise rebuke that is properly received is of lasting value. The rebuke in the ear of an obedient student is like ornaments of fine jewelry.
- Proverbs 25:12 tn The “ear of the listener” refers to the obedient disciple, the one who complies with the reproof he hears. Cf. KJV, ASV, NAB “an obedient ear.”
- Proverbs 25:13 sn The emblem in the parallelism of this verse is the simile of the first line. Because snow at the time of harvest would be rare, and probably unwelcome, various commentators have sought to explain this expression. R. N. Whybray suggests it may refer to snow brought down from the mountains and kept cool in an ice hole (Proverbs [CBC], 148); this seems rather forced. J. H. Greenstone following Rashi, a Jewish scholar who lived a.d. 1040-1105, suggests it might refer to the refreshing breeze that comes from snow-capped mountains (Proverbs, 260). C. H. Toy suggests a snow-cooled drink (Proverbs [ICC], 464), and W. McKane an application of ice water to the forehead (Proverbs [OTL], 585). Some English versions replace “snow” with “water” (cf. TEV “cold water”; CEV “cool water”). These all attempt to explain the simile, but the point is clear enough: A faithful servant is refreshing to his master. The analogy could be hypothetical—as refreshing as the coolness of snow would be in harvest time.
- Proverbs 25:13 tn Heb “he restores the life [or, soul] of his masters.” The idea suggests that someone who sends the messenger either entrusts his life to him or relies on the messenger to resolve some concern. A faithful messenger restores his master’s spirit and so is “refreshing.”
- Proverbs 25:14 sn The emblem now is one of clouds and winds that would be expected to produce rain; they gain attention and raise people’s expectations but prove to be disappointing when no rain is forthcoming, and hence could be thought of as deceitful.
- Proverbs 25:14 tn The form מִתְהַלֵּל (mithallel) is the Hitpael participle of the well-known word for “praise,” but in this stem it means “to praise oneself” or “to boast.” The description of “windbag” seems appropriate in this context.
- Proverbs 25:14 tn Heb “a gift of falsehood.” This would mean that the individual brags about giving a gift, when there is no gift.
- Proverbs 25:15 tn Heb “long of anger” or “forbearance” (so NASB).
- Proverbs 25:15 tn The two imperfect verbs in this line may be nuanced as potential imperfects because what is described could happen, but does not do so as a rule.
- Proverbs 25:15 tn The “tongue” is a metonymy of cause; and so the expression here refers to soft or gentle speech. This fits well with the parallel idea of patience (“long of anger”)—through a calm patient persuasion much can be accomplished. Some English versions relate this figure directly to the persuasion of a ruler in the previous line (cf. TEV “can even convince rulers”).
- Proverbs 25:15 sn The idea of breaking a bone uses the hardest and most firm part of the body in contrast to the “softness of the tongue.” Both are figurative, forming a comparison. A gentle speech can break down any stiff opposition.
Proverbs 25:11-15
New International Version
Proverbs 25:11-15
New International Version
11 Like apples[a] of gold in settings of silver(A)
is a ruling rightly given.
12 Like an earring of gold or an ornament of fine gold
is the rebuke of a wise judge to a listening ear.(B)
13 Like a snow-cooled drink at harvest time
is a trustworthy messenger to the one who sends him;
he refreshes the spirit of his master.(C)
14 Like clouds and wind without rain
is one who boasts of gifts never given.
Footnotes
- Proverbs 25:11 Or possibly apricots
Proverbs 25:20
New English Translation
Proverbs 25:20
New English Translation
20 Like one who takes off a garment on a cold day,[a]
or like vinegar poured on soda,[b]
so is one who sings songs to a heavy heart.[c]
Footnotes
- Proverbs 25:20 tc The consonants of the Hebrew text of this verse are similar to the consonants in v. 19. The LXX has a much longer reading: “Like vinegar is bad for a wound, so a pain that afflicts the body afflicts the heart. Like a moth in a garment, and a worm in wood, so the pain of a man wounds the heart” (NRSV follows much of the LXX reading; NAB follows only the second sentence of the LXX reading). The idea that v. 20 is a dittogram is not very convincing; and the Greek version is too far removed to be of help in the matter.
- Proverbs 25:20 tn The second simile mentions pouring vinegar on soda. The LXX has “scab,” but that does not fit as a sensitive thing. The reference is to sodium carbonate (natural in Egypt) which can be neutralized with vinegar.
- Proverbs 25:20 sn It is inappropriate and counterproductive to sing songs to a heavy heart. One needs to be sensitive to others (e.g., 1 Sam 19:9).
Proverbs 25:20
New International Version
Proverbs 25:20
New International Version
20 Like one who takes away a garment on a cold day,
or like vinegar poured on a wound,
is one who sings songs to a heavy heart.
Proverbs 26:4-5
New English Translation
Proverbs 26:4-5
New English Translation
4 Do not answer a fool according to his folly,[a]
lest you yourself also be like him.[b]
5 Answer a fool according to his folly,[c]
lest he be wise in his own opinion.[d]
Footnotes
- Proverbs 26:4 sn One should not answer a fool’s foolish questions in line with the fool’s mode of reasoning (J. H. Greenstone, Proverbs, 274).
- Proverbs 26:4 sn The person who descends to the level of a fool to argue with him only looks like a fool as well.
- Proverbs 26:5 tc The editors of BHS suggest that the preposition in v. 5 should be ב (bet) which looks similar to the כ (kaf) in v. 4 but has a different meaning. The result would be that v. 4 says “do not answer a fool in conformity with his folly,” while the v. 5 might read “answer a fool in opposition to his folly.” In a practical sense this would mean that v. 4 speaks of not answering a fool at the level of his folly, perhaps thereby giving it validity, while v. 5 speaks of responding to a fool in opposition to his folly. Yet a similar meaning may be arrived at by maintaining כ (kaf) in each verse but reading different nuances based on the second half of each verse.sn The apparent contradiction with the last verse has troubled commentators for some time. One approach is to assume the different proverbs apply in different settings. The Rabbis solved it by saying that v. 4 referred to secular things, but v. 5 referred to sacred or religious controversies. Another view is to ignore the fool in negligible issues, but to deal with the fool in significant matters, lest credence be given to what he says (W. G. Plaut, Proverbs, 266). Another approach is that the two proverbs present principles that must be held in tension at the same time. The second half of each verse advises, by reference to outcome, what is fitting or unsuited in making a response. (See B. Waltke, The Book of Proverbs [NICOT], 348-350.) Also consider the example of Paul, who talked like a “fool” to correct the foolish ideas of the Corinthians (2 Cor 11:16-17; 12:11).
- Proverbs 26:5 tn Heb “in his own eyes” (so NAB, NASB, NIV).
Proverbs 26:4-5
New International Version
Proverbs 26:4-5
New International Version
Proverbs 26:17
New English Translation
Proverbs 26:17
New English Translation
17 Like[a] one who grabs a wild dog by the ears,[b]
so is the person passing by who becomes furious[c] over a quarrel not his own.
Footnotes
- Proverbs 26:17 tn The comparative “like” and the following “so” are not in the Hebrew text, but supplied from context in the translation. The Hebrew is a metaphor with the predicate first, rendered here as a simile to preserve the order.
- Proverbs 26:17 tn Heb “grabs the ears of a dog. The word “wild” has been supplied in the translation to make clear that these were not domesticated pets. CEV, to accomplish the same point, has “a mad dog,” but there is no indication of that in context.sn Someone who did this ran a serious risk of injury or harm. Dogs were not domestic pets in the ancient Near East; they were scavengers that ran in packs like jackals.
- Proverbs 26:17 tn The word מִתְעַבֵּר (mitʿabber) means “to put oneself in a fury” or “become furious” (BDB 720 s.v.). The Latin version apparently assumed the verb was עָרַב (ʿarav), for it has the sense of “meddle” (so also NAB, NASB, NIV, NRSV). However, the MT reading could easily fit the verse, referring to anyone passing by who gets furious over a fight that is not his.sn Perhaps the passerby who intrudes (likely not knowing all the facts of the matter) will become the target of both parties’ displeasure.
Proverbs 26:17
New International Version
Proverbs 26:17
New International Version
17 Like one who grabs a stray dog by the ears
is someone who rushes into a quarrel not their own.
Proverbs 26:18-19
New English Translation
Proverbs 26:18-19
New English Translation
18 Like a madman[a] who shoots
firebrands and deadly arrows,[b]
19 so is a person[c] who has deceived his neighbor,
and said, “Was I not only joking?”[d]
Footnotes
- Proverbs 26:18 tn The term כְּמִתְלַהְלֵהַּ (kemitlahleah) is the Hitpalpel participle of the quadriliteral verbal root לִהְלֵהַּ (lihleah), which means “to amaze; to startle” (BDB 529 s.v.). Here it functions as a substantive—the object of the preposition—and has the meaning of “madman” (cf. NRSV “maniac”). This is the only occurrence of the term.
- Proverbs 26:18 tn Heb “arrows and death” (so KJV, NASB). This expression can be understood as a nominal hendiadys: “deadly arrows” (so NAB, NIV).
- Proverbs 26:19 tn Heb “man.”
- Proverbs 26:19 sn The subject of this proverb is not simply a deceiver, but one who does so out of jest, or at least who claims he was joking afterward. (The LXX adds that he says this “whenever he is discovered.”) The participle מְשַׂחֵק (mesakheq) has the idea of “laughing, mocking”; in this context it might convey the idea of “kidding” or “joking.” The point is that such practical joking is immature and often dangerous. To the foolish deceiver it might all seem like fun, like sport, but it can destroy people. One cannot trifle with dangerous weapons, or put them in irresponsible hands; likewise one cannot trifle with human relationships. W. G. Plaut notes, “The only worthwhile humor is that which laughs with, not at others” (Proverbs, 270).
Proverbs 26:18-19
New International Version
Proverbs 26:18-19
New International Version
18 Like a maniac shooting
flaming arrows of death
19 is one who deceives their neighbor
and says, “I was only joking!”
Proverbs 28:23
New English Translation
Proverbs 28:23
New English Translation
23 The one who reproves[a] another[b] will in the end[c] find more favor
than the one who flatters[d] with the tongue.
Footnotes
- Proverbs 28:23 tn Or “rebukes” (NAB, NASB, NIV, NRSV).
- Proverbs 28:23 tn Heb “a man,” but the context does not indicate this should be limited only to males.
- Proverbs 28:23 tn There is a problem with אַחֲרַי (ʾakharay), which in the MT reads “after me.” This could be taken to mean “after my instructions,” but that is forced. C. H. Toy suggests simply changing it to “after” or “afterward,” i.e., “in the end” (Proverbs [ICC], 504), a solution most English versions adopt. G. R. Driver suggested an Akkadian cognate aḫurrû, “common man,” reading “as a rebuker an ordinary man” (“Hebrew Notes,” ZAW 52 [1934]: 147). The Akkadian term can refer to a coarse, uneducated person (CAD A1: 216), if so here, then “one who rebukes a lout/oaf.”
- Proverbs 28:23 tn The construction uses the Hiphil participle מַחֲלִיק (makhaliq, “makes smooth”) followed by the adverbial accusative of means, the metonymy “tongue”—he makes what he says smooth. This will be pleasing for the moment, but it will offer no constructive help like the rebuke would.
Proverbs 28:23
New International Version
Proverbs 28:23
New International Version
23 Whoever rebukes a person will in the end gain favor
rather than one who has a flattering tongue.(A)
Proverbs 29:20
New English Translation
Proverbs 29:20
New English Translation
20 You have seen[a] someone[b] who is hasty in his words[c]—
there is more hope for a fool than for him.[d]
Footnotes
- Proverbs 29:20 tn Most translations render the verse as a present tense question (“Do you see?” so KJV, NASB, NIV, ESV). But the Hebrew has a perfect verb form (חָזִיתָ; khazita) without an interrogative marker. Hebrew proverbs can use the past tense to set the topic or opening premise of a proverb, and then comment on it in the second half of the proverb. English translators of proverbial sayings tend to want to make the past time verbs in Hebrew into present tense in English. But this convention is difficult with second person verb forms, so the translations tend to take the tactic of changing the nature of the sentence to interrogative or conditional. The verb חָזָה (khazah) means “to look at, watch,” but is rendered to match the English lead-in expression “you’ve seen X….”
- Proverbs 29:20 tn The Hebrew term אִישׁ (ʾish) is commonly translated “a man,” but can in fact refer to a man or a woman. There is no indication in the immediate context that this should be limited only to males.
- Proverbs 29:20 sn The focus of this proverb is on someone who is hasty in his words. This is the person who does not stop to think, but acts on the spur of the moment. To speak before thinking is foolishness.
- Proverbs 29:20 sn Rash speech cannot easily be remedied. The prospects for a fool are better (e.g., Prov 26:12).
Proverbs 29:20
New International Version
Proverbs 29:20
New International Version
20 Do you see someone who speaks in haste?
There is more hope for a fool than for them.(A)
New English Translation (NET)
NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.
New International Version (NIV) 
Holy Bible, New International Version®, NIV® Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.
NIV Reverse Interlinear Bible: English to Hebrew and English to Greek. Copyright © 2019 by Zondervan.