Font Size
Proverbs 24:27
New English Translation
Proverbs 24:27
New English Translation
Read full chapter
Footnotes
- Proverbs 24:27 tn The perfect tense with vav following the imperatives takes on the force of an imperative here.
- Proverbs 24:27 sn If the term “house” is understood literally, the proverb would mean that one should be financially secure before building a house (cf. NLT). If “house” is figurative for household (metonymy of subject: children or family), the proverb would mean that one should have financial security and provision before starting a family. Some English versions suggest the latter meaning by using the word “home” for “house” (e.g., TEV, CEV).
Proverbs 24:27
New International Version
Proverbs 24:27
New International Version
27 Put your outdoor work in order
and get your fields ready;
after that, build your house.
Proverbs 24:30-34
New English Translation
Proverbs 24:30-34
New English Translation
30 I passed by the field of a sluggard,
by the vineyard of one who lacks sense.[a]
31 I saw[b] that thorns had grown up all over it,
the ground[c] was covered with weeds,
and its stone wall was broken down.
32 Then I scrutinized[d] it. I was putting[e] my mind[f] to it—
I saw;[g] I took in a lesson:[h]
33 “A little sleep, a little slumber,
a little folding of the hands to relax,
34 and your poverty will come like a bandit,
and your need like an armed robber.”[i]
Footnotes
- Proverbs 24:30 tn Heb “lacking of heart.” The term לֵב (lev, “mind, heart”) refers by metonymy to thinking, and by extension to discernment, wisdom, good sense.
- Proverbs 24:31 tn The Hebrew term וְהִנֵּה (vehinneh, traditionally “and, lo” [KJV, ASV]) is a deictic particle that calls for attention. Frequently it shifts the point of view to that of the speaker. Translating with “I saw” moves us into the sage’s point of view and calls attention to the field that was noticed.
- Proverbs 24:31 tn Heb “its face” (so KJV, ASV).
- Proverbs 24:32 tn The verb וָאֶחֱזֶה (vaʾekhezeh) is a preterite of אָחַז (ʾakhaz) “to look at.” In context the sage looked with analytic thinking, hence “scrutinized.” As a preterite verb, it gives a successive action in past time. This preterite links back to the perfect verb “I passed by” in v. 30 (whereas the three perfect verbs in v. 31 were each controlled by the opening הִנֵּה [hinneh] as simultaneous conditions with the perfective nuance). The following verbs in this verse are simultaneous to this preterite and do not advance the timeline.
- Proverbs 24:32 tn The verb אָשִׁית (ʾashit) is an imperfect form of a dynamic root in a past time setting. The previous verb, a preterite, is part of establishing the past time setting. Because this is a long prefixed form (spelled with the mater lectionis yod), it is not written as a preterite and should be understood as imperfective. Typically an imperfect in a narrative background clause is habitual (which could not work in this context) or past progressive. It may however be an abilitive modal expression “I was able to set my mind to it.” In either case this verb does not advance the timeline but expresses something happening while the sage scrutinized the field.
- Proverbs 24:32 tn The word לֵב (lev) is often translated “heart” but the word also means the “mind.” The Hebrew idiom “to set/put the לֵב (lev)” transfers well to English when rendering with “mind” and indicates careful consideration to what was observed.
- Proverbs 24:32 tn The verb רָאִיתִי (raʾiti) is a perfect verb meaning “to see” and by extension “to understand.” It could refer to the looking that the sage was doing, or to realizing the lesson. Together with the previous imperfect and following perfect verb, it is part of the past tense time frame established by the preterite verb beginning the verse. If רָאִיתִי refers to the looking, then within the preterite’s time frame this verb represents an onset while the next verb represents a conclusion to the act of pondering. If this verb refers to realizing, then together with the next verb it represents the conclusion of the act of pondering.
- Proverbs 24:32 sn The teacher makes several observations of the state of the sluggard that reveal that his continued laziness will result in poverty. The reminiscence used here may be a literary device to draw a fictional but characteristically true picture of the lazy person.
- Proverbs 24:34 tn Heb “a man of shield.” This could refer to an armed warrior (so NRSV) but in this context, in collocation with the other word for “robber” in the previous line, it must refer to an armed criminal.
Proverbs 24:30-34
New International Version
Proverbs 24:30-34
New International Version
30 I went past the field of a sluggard,(A)
past the vineyard of someone who has no sense;
31 thorns had come up everywhere,
the ground was covered with weeds,
and the stone wall was in ruins.
32 I applied my heart to what I observed
and learned a lesson from what I saw:
33 A little sleep, a little slumber,
a little folding of the hands to rest(B)—
34 and poverty will come on you like a thief
and scarcity like an armed man.(C)
Proverbs 25:2
New English Translation
Proverbs 25:2
New English Translation
and it is the glory of a king to search out a matter.
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 25:2
New International Version
Proverbs 25:2
New International Version
2 It is the glory of God to conceal a matter;
to search out a matter is the glory of kings.(A)
Proverbs 25:13
New English Translation
Proverbs 25:13
New English Translation
13 Like the cold of snow in the time of harvest,[a]
so is a faithful messenger to those who send him,
for he refreshes the heart[b] of his masters.
Footnotes
- 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 25:13
New International Version
Proverbs 25:13
New International Version
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.(A)
Proverbs 26:13-16
New English Translation
Proverbs 26:13-16
New English Translation
13 The sluggard[a] has said,[b] “There is a lion in the road!
A lion in the streets!”[c]
14 Like[d] a door that turns on its hinges,[e]
so[f] a sluggard turns[g] on his bed.
15 The sluggard has plunged[h] his hand in the dish;
he is too lazy[i] to bring it back to his mouth.[j]
16 The sluggard is wiser in his own opinion[k]
than seven people who respond with good sense.[l]
Footnotes
- Proverbs 26:13 sn The Book of Fools covered vv. 1-12. This marks the beginning of what may be called the Book of Sluggards (vv. 13-16). Cf. this verse with 22:13.
- Proverbs 26:13 tn The verb אָמַר (ʾamar) can mean “to say” or “to think.” The proverb uses the Hebrew perfect form of the verb for the past tense, giving the reason the sluggard is still in the house rather than out working. It is an example of the sorts of excuses he has made.
- Proverbs 26:13 tn Heb “in the broad plazas”; NAB, NASB “in the square.” This proverb makes the same point as 22:13, namely, that the sluggard uses absurd excuses to get out of work. D. Kidner notes that in this situation the sluggard has probably convinced himself that he is a realist and not a lazy person (Proverbs [TOTC], 163).
- Proverbs 26:14 tn The comparative “like” is not in the Hebrew text, but is supplied from context in the translation.
- Proverbs 26:14 sn The sluggard is too lazy to get out of bed—although he would probably rationalize this by saying that he is not at his best in the morning. The humor of the verse is based on an analogy with a door—it moves back and forth on its hinges but goes nowhere. Like the door to the wall, the sluggard is “hinged” to his bed (e.g., Prov 6:9-10; 24:33).
- Proverbs 26:14 tn Because of the analogy within the verse, indicated in translation by supplying “like,” the conjunction vav has been translated “so.”
- Proverbs 26:14 tn The term “turns” is not in the Hebrew text, but is supplied in the translation from the parallelism.
- Proverbs 26:15 tn Heb The verb תָּמַן (taman) means “to bury” (so many English versions) or “to hide” (so KJV). As the perfect form of a dynamic verb it should be understood as past or perfective. The proverb presents a scene where the sluggard has not just reached to the food in the dish but has buried his hand in it. The second comment reveals that this is not a frozen frame, but a continuing scene revealing the extent of his laziness.
- Proverbs 26:15 tn The verb נִלְאָה (nilʾah) is a Niphal perfect of the root לָאָה (laʾah) “to be/grow weary.” The Niphal is typically reflexive, “to wear oneself out.” Since the sluggard has not worked, the choice of this verb sounds like a jest. Perhaps it should be understood that, for the sluggard, merely reaching to the bowl is such effort as to become (or feel) to weary to bring his hand back.
- Proverbs 26:15 sn The proverb is stating that the sluggard is too lazy to eat; this is essentially the same point made in 19:24 (see the note there).
- Proverbs 26:16 tn Heb “in his eyes.” The lazy person thinks that he has life all figured out and has chosen the wise course of action—but he is simply lazy. J. H. Greenstone says, for example, “Much anti-intellectualism may be traced to such rationalization for laziness” (Proverbs, 269).
- Proverbs 26:16 tn The term means “taste; judgment.” The related verb means “to taste; to perceive,” that is, “to examine by tasting,” or examine by experiencing (e.g., Ps 34:9). Here the idea is expressed with the participle in construct, “those returners [of] good sense,” those who answer tastefully, with discretion. Cf. NIV “who (+ can NRSV) answer discreetly.”
Proverbs 26:13-16
New International Version
Proverbs 26:13-16
New International Version
13 A sluggard says,(A) “There’s a lion in the road,
a fierce lion roaming the streets!”(B)
14 As a door turns on its hinges,
so a sluggard turns on his bed.(C)
15 A sluggard buries his hand in the dish;
he is too lazy to bring it back to his mouth.(D)
16 A sluggard is wiser in his own eyes
than seven people who answer discreetly.
Proverbs 27:23
New English Translation
Proverbs 27:23
New English Translation
Read full chapter
Footnotes
- Proverbs 27:23 tn The sentence uses the infinitive absolute and the imperfect from יָדַע (yadaʿ, “to know”). The imperfect here has been given the obligatory nuance, “you must know,” and that has to be intensified with the infinitive.
- Proverbs 27:23 tn Heb “the faces of your flock.”
- Proverbs 27:23 tn לֵב (lev) means “mind, heart” and by extension can refer to aspects of thinking or the will. The Hebrew idiom “set the mind (לֵב) on” or “put the mind (לֵב) to” transfers easily to English and is another way of saying to pay careful attention to something.sn The care of the flock must become the main focus of the will, for it is the livelihood. So v. 23 forms the main instruction of this lengthy proverb (vv. 23-27).
Proverbs 27:23
New International Version
Proverbs 27:23
New International Version
23 Be sure you know the condition of your flocks,(A)
give careful attention to your herds;
Proverbs 28:19
New English Translation
Proverbs 28:19
New English Translation
19 The one who works his land will be satisfied with food,[a]
but whoever chases daydreams[b] will have his fill[c] of poverty.
Footnotes
- Proverbs 28:19 tn Or “will have plenty of food” (Heb “bread”); so NAB, NASB, NCV.
- Proverbs 28:19 tn Heb “empty things” or “vain things”; NRSV “follows worthless pursuits.” sn Prosperity depends on diligent work and not on chasing empty dreams. The proverb is essentially the same as Prov 12:11 except for the last expression.
- Proverbs 28:19 tn The repetition of the verb strengthens the contrast. Both halves of the verse use the verb יִשְׂבַּע (yisbaʿ, “will be satisfied; will be filled with; will have enough”). It is positive in the first colon, but negative in the second—with an ironic twist to say one is “satisfied” with poverty.
Proverbs 28:19
New International Version
Proverbs 28:19
New International Version
19 Those who work their land will have abundant food,
but those who chase fantasies will have their fill of poverty.(A)
Proverbs 30:24-28
New English Translation
Proverbs 30:24-28
New English Translation
24 There are four things on earth that are small,[a]
but they are exceedingly wise:[b]
25 ants are creatures with little strength,
but they prepare[c] their food in the summer;
26 rock badgers[d] are creatures with little power,
but they make their homes in the crags;
27 locusts have no king,
but they all go forward by ranks;[e]
28 a lizard[f] you can catch with the hand,
but it gets into the palaces of the king.[g]
Footnotes
- Proverbs 30:24 tn Heb “Four are the small things of the earth.” TEV has “four animals,” though in the list of four that follows, two are insects and one is a reptile.
- Proverbs 30:24 tn The construction uses the Pual participle with the plural adjective as an intensive; these four creatures are the very embodiment of wisdom (BDB 314 s.v. חָכַם Pu).
- Proverbs 30:25 sn The wisdom of the ants is found in their diligent preparation (כּוּן, kun) of food supplies in the summer for times in the winter when food is scarce. See S. P. Toperoff, “The Ant in the Bible and Midrash,” Dor le Dor 13 (1985): 179-83. According to this, being prepared ahead of time is a mark of true wisdom.
- Proverbs 30:26 tn Or “hyraxes.” This is the Syrian Hyrax, also known as the rock badger. KJV, ASV has “conies” (alternately spelled “coneys” by NIV), a term usually associated with the European rabbit (Oryctolagus cuniculus) but which can also refer to the pika or the hyrax. Scholars today generally agree that the Hebrew term used here refers to a type of hyrax, a small ungulate mammal of the family Procaviidae native to Africa and the Middle East which has a thick body, short legs and ears and a rudimentary tail. The simple “badger” (so NASB, NRSV, CEV) could lead to confusion with the badger, an entirely unrelated species of burrowing mammal related to weasels.sn Modern scholars identify this creature with the rock badger (the Syrian hyrax), a small mammal that lives in the crevices of the rock. Its wisdom consists in its ingenuity to find a place of security.
- Proverbs 30:27 sn The Hebrew term means “divided”; they go forward in orderly divisions, or ranks (C. H. Toy, Proverbs [ICC], 535). Joel 1:4 describes their order and uses it as a picture of a coming invasion (e.g., Joel 2:7, 8). Therefore the wisdom of the locust is in their order and cooperation.
- Proverbs 30:28 tn The KJV appears to have followed Rashi in translating this term as “spider,” so also JPS (and the note in the NRSV). But almost all modern English versions and commentators, following the Greek and the Latin versions, have “lizard.” See HALOT 1338 s.v. שְׂמָמִית.sn The point of this saying is that a weak creature like a lizard, that is so easily caught, cannot be prevented from getting into the most significant places.
- Proverbs 30:28 tn Although the Hebrew noun translated “king” is singular here, it is traditionally translated as plural: “kings’ palaces” (so KJV, NASB, NIV, NRSV).
Proverbs 30:24-28
New International Version
Proverbs 30:24-28
New International Version
24 “Four things on earth are small,
yet they are extremely wise:
25 Ants are creatures of little strength,
yet they store up their food in the summer;(A)
26 hyraxes(B) are creatures of little power,
yet they make their home in the crags;
27 locusts(C) have no king,
yet they advance together in ranks;
28 a lizard can be caught with the hand,
yet it is found in kings’ palaces.
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.