Proverbs 3:3-4
New English Translation
3 Do not let mercy and truth[a] leave you;
bind them around your neck,
write them on the tablet of your heart.[b]
4 Then you will find[c] favor and good understanding,[d]
in the sight of God and people.[e]
Footnotes
- Proverbs 3:3 tn The term חֶסֶד (khesed) can mean “mercy, loyal love, covenant love.” The two words חֶסֶד וֶאֱמֶת (khesed veʾemet, “mercy and truth”) are used together over two dozen times. Sometimes they are treated in parallel clauses and sometimes they are paired in a hendiadys, to be understood as “faithful mercy.” Here they are pictured as concrete objects to tie around one’s neck, so at that level they are distinct even though they complement each other.
- Proverbs 3:3 sn The picture of tying mercy and truth on the neck (also at 6:21) is similar to tying God’s commands on the hand or letting them be frontlets for the eyes (Deut 6:8; 11:18). To live by these characteristics is compared to wearing them like clothes, to have these qualities adorn the “wearer.” The picture of writing them on the heart emphasizes the inward appropriation of the teachings as a complement to their outward manifestation.
- Proverbs 3:4 tn The form וּמְצָא (umetsaʾ, “find”) is the imperative but it functions as a purpose/result statement. Following a string of imperatives (v. 3), the imperative with a prefixed vav introduces a volitive sequence expressing purpose or result (v. 4).
- Proverbs 3:4 tn The noun שֵׂכֶל (sekhel, “understanding”) does not seem to parallel חֵן (khen, “favor”). The LXX attaches the first two words to v. 3 and renders v. 4: “and devise excellent things in the sight of the Lord and of men.” Tg. Prov 3:4 and Syriac Peshitta list all three words separately: “favor and good and understanding.” C. H. Toy (Proverbs [ICC], 59) suggests emending the MT’s שֵׂכֶל־טוֹב (sekhel tov, “good understanding”) to שֵׁם־טוֹב (shem tov, “a good name”). It is also possible to take the two words as a hendiadys: the favor of good understanding, meaning, a reputation for good understanding.
- Proverbs 3:4 tn Heb “man.”
Proverbs 3:3-4
Amplified Bible
3
Do not let mercy and kindness and truth leave you [instead let these qualities define you];
Bind them [securely] around your neck,
Write them on the tablet of your heart.(A)
4
So find favor and high esteem
In the sight of God and man.(B)
Proverbs 22:1
New English Translation
22 A good name[a] is to be chosen[b] rather than great wealth,
good favor[c] more than silver or gold.
Footnotes
- Proverbs 22:1 tn Heb “a name.” The idea of the name being “good” is implied; it has the connotation here of a reputation (cf. TEV, CEV, NLT).
- Proverbs 22:1 tn “To be chosen rather than” is a translation of the Niphal participle with the comparative degree taken into consideration. Cf. CEV “worth much more than.”
- Proverbs 22:1 tn Heb “favor of goodness.” This is a somewhat difficult expression. Some English versions render the phrase “favor is better than silver or gold” (so NASB, NRSV) making it parallel to the first colon. But if “good” is retained as an attributive modifier, then it would mean one was well thought of, or one had engaging qualities (cf. ASV “loving favor; NLT “high esteem”). This fits with the idea of the reputation in the first colon, for a good name would bring with it the favor of others.
Proverbs 22:1
Amplified Bible
On Life and Conduct
22 A good name [earned by honorable behavior, godly wisdom, moral courage, and personal integrity] is more desirable than great riches;
And favor is better than silver and gold.
Proverbs 25:9-10
New English Translation
9 When you argue a case[a] with your neighbor,
do not reveal the secret of another person,[b]
10 lest the one who hears it put you to shame
and your infamy[c] will never go away.
Footnotes
- 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 25:9-10
Amplified Bible
9
Argue your case with your neighbor himself [before you go to court];
And do not reveal another’s secret,(A)
10
Or he who hears it will shame you
And the rumor about you [and your action in court] will have no end.
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