Proverbs 3:31-33
New English Translation
31 Do not envy a violent man,[a]
and do not choose any of his ways;
32 for one who goes astray[b] is an abomination[c] to the Lord,
but he reveals[d] his intimate counsel[e] to the upright.
33 The Lord’s curse[f] is on the household[g] of the wicked,[h]
but he blesses[i] the home[j] of the righteous.[k]
Footnotes
- Proverbs 3:31 tn Heb “a man of violence.” The noun חָמָס (khamas, “violence”) functions as an attributive genitive. The word itself means “violence, wrong” (HALOT 329 s.v.) and refers to physical violence, social injustice, harsh treatment, wild ruthlessness, injurious words, hatred, and general rudeness (BDB 329 s.v.).
- Proverbs 3:32 tn The basic meaning of the verb לוּז (luz) is “to turn aside; to depart” (BDB 531 s.v.). The Niphal stem is always used figuratively of moral apostasy from the path of righteousness: (1) “to go astray” (Prov 2:15; 3:32; 14:2) and (2) “crookedness” in action (Isa 30:12; see HALOT 522 s.v. לוז nif; BDB 531 s.v. Niph).
- Proverbs 3:32 tn Heb “abomination of the Lord.” The term יְהוָה (yehvah, “the Lord”) functions as a genitive of respect: “abomination to the Lord.” It is loathsome or detestable to him. Things that are repugnant to the Lord are usually the most heinous of crimes and gross violations of rituals.
- Proverbs 3:32 tn Heb “but with the upright is his intimate counsel.” The phrase “he reveals” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness and clarity.
- Proverbs 3:32 tn Heb “his counsel.” The noun סוֹד (sod) can refer to (1) “intimate circle” of friends and confidants, (2) “confidential discussion” among friends and confidants, or “secret counsel” revealed from one confidant to another and kept secret and (3) relationship of “intimacy” with a person (BDB 691 s.v.; HALOT 745 s.v.). God reveals his secret counsel to the heavenly assembly (Job 15:8; Jer 23:18, 22) and his prophets (Amos 3:7). God has brought the angels into his “intimate circle” (Ps 89:8). Likewise, those who fear the Lord enjoy an intimate relationship with him (Job 29:4; Ps 25:14; Prov 3:32). The perverse are repugnant to the Lord, but he takes the upright into his confidence and brings him into his intimate circle.
- Proverbs 3:33 tn Or “the curse of the Lord,” a subjective genitive indicating the curse that the Lord makes. The noun מְאֵרַה (meʾerah, “curse”) is the opposite, or antonym, of בְּרָכָה (berakhah, “blessing”). It is associated with poverty and affliction. The curse of God brings ruin and failure to crops, land in general, an individual, or the nation (Deut 28:20; Mal 2:2; 3:9; see BDB 76 s.v.; HALOT 541 s.v.).
- Proverbs 3:33 tn Heb “house.” The term בֵּית (bet, “house”) functions as a synecdoche of container (= house) for the persons contained (= household). See, e.g., Exod 1:21; Deut 6:22; Josh 22:15 (BDB 109 s.v. 5.a).
- Proverbs 3:33 sn The term “wicked” is singular; the term “righteous” in the second half of the verse is plural. In scripture such changes often hint at God’s reluctance to curse, but eagerness to bless (e.g., Gen 12:3).
- Proverbs 3:33 sn The term “bless” (בָּרַךְ, barakh) is the antithesis of “curse.” A blessing is a gift, enrichment, or endowment. The blessing of God empowers one with the ability to succeed, and brings vitality and prosperity in the material realm, but especially in one’s spiritual relationship with God.
- Proverbs 3:33 tn Heb “habitation.” The noun נָוֶה (naveh, “habitation; abode”), which is the poetic parallel to בֵּית (bet, “house”), usually refers to the abode of a shepherd in the country: “habitation” in the country (BDB 627 s.v. נָוֶה). It functions as a synecdoche of container (= habitation) for the contents (= people in the habitation and all they possess).
- Proverbs 3:33 tn The Hebrew is structured chiastically (AB:BA): “The curse of the Lord / is on the house of the wicked // but the home of the righteous / he blesses.” The word order in the translation is reversed for the sake of smoothness and readability.
Proverbs 3:31-33
New Living Translation
31 Don’t envy violent people
or copy their ways.
32 Such wicked people are detestable to the Lord,
but he offers his friendship to the godly.
33 The Lord curses the house of the wicked,
but he blesses the home of the upright.
Proverbs 4:14-19
New English Translation
14 Do not enter the path of the wicked
or walk[a] in the way of those who are evil.
15 Avoid it, do not go on it;
turn away from it, and go on.[b]
16 For they cannot sleep[c] unless they cause harm;[d]
they are robbed of sleep[e] until they make someone stumble.[f]
17 Indeed they have eaten[g] bread gained from wickedness[h]
and drink[i] wine obtained from violence.[j]
18 But the path of the righteous is like the bright morning light,[k]
growing brighter and brighter[l] until full day.[m]
19 The way of the wicked is like gloomy darkness;
they do not know what they stumble over.[n]
Footnotes
- Proverbs 4:14 tn The verb אָשַׁר (ʾashar, “to walk”) is not to be confused with the identically spelled homonym אָשַׁר “to pronounce happy” as in BDB 80 s.v. אָשַׁר.
- Proverbs 4:15 sn The verb עָבַר (ʿavar, “to cross over; to travel through”) ends both cola. In the first it warns against going on wrong paths; in the second it means “to go your own way,” but may hint that the way will cross over the wrong way. The rapid sequence of commands stresses the urgency of the matter.
- Proverbs 4:16 tn The verb יָשַׁן (yashan) “to be asleep” is a stative root. In the imperfect it can be future “will not sleep” or modal, in this case abilitive, “are not able to sleep.”
- Proverbs 4:16 sn The verb is רָעַע (raʿaʿ), which means “to do evil; to harm.” The verse is using the figure of hyperbole to stress the preoccupation of some people with causing trouble. R. L. Alden says, “How sick to find peace only at the price of another man’s misfortune” (Proverbs, 47).
- Proverbs 4:16 sn Heb “their sleep is robbed/seized”; these expressions are metonymical for their restlessness in plotting evil.
- Proverbs 4:16 sn The Hiphil imperfect (Kethib) means “cause to stumble.” This idiom (from hypocatastasis) means “bring injury/ruin to someone” (BDB 505-6 s.v. כָּשַׁל Hiph.1).
- Proverbs 4:17 tn The verb לָחֲמוּ (lakhamu) is a perfect form of a dynamic root, and therefore past or perfective. This serves as verification of the description in the previous verse.
- Proverbs 4:17 tn Heb “the bread of wickedness” (so KJV, NAB, NIV, NRSV). There are two ways to take the genitives: (1) genitives of apposition: wickedness and violence are their food and drink (cf. TEV, CEV, NLT), or (2) genitives of source: they derive their livelihood from the evil they do (C. H. Toy, Proverbs [ICC], 93).
- Proverbs 4:17 tn The verb is an imperfect, either present or future, saying what they do or forecasting what they will do. Being paired with a perfect verb in the beginning of the verse, the description combines their past pattern with what they continue to do.
- Proverbs 4:17 tn Heb “the wine of violence” (so KJV, NAB, NIV, NRSV). This is a genitive of source, meaning that the wine they drink was plundered from their violent crime. The Hebrew is structured in an AB:BA chiasm: “For they eat the bread of wickedness, and the wine of violence they drink.” The word order in the translation is reversed for the sake of smoothness and readability.
- Proverbs 4:18 tn Heb “like light of brightness.” This construction is an attributive genitive: “bright light.” The word “light” (אוֹר, ʾor) refers to the early morning light or the dawn (BDB 21 s.v.). The point of the simile is that the course of life that the righteous follow is like the clear, bright morning light. It is illumined, clear, easy to follow, and healthy and safe—the opposite of what darkness represents.
- Proverbs 4:18 tn A literal rendering would appear to be “walking and becoming bright.” When the Qal active participle of הָלַךְ (halakh) is paired with another participle (or adj.) it can express the intensification of an event, that is, the second element in the pairing continues on and increases in character. Cf. Jonah 1:11 and see HALOT 246-247 s.v. הָלַךְ 5).
- Proverbs 4:18 tn Heb “until the day is established.” This expression refers to the coming of the full day or the time of high noon.
- Proverbs 4:19 sn The image of paths, brightness or darkness, and stumbling illustrate the contrast of lifestyles. When acting with righteousness one’s course becomes clearer and more sure, while the wicked are caught in their ways, ignorant of why they fall.
Proverbs 4:14-19
New Living Translation
14 Don’t do as the wicked do,
and don’t follow the path of evildoers.
15 Don’t even think about it; don’t go that way.
Turn away and keep moving.
16 For evil people can’t sleep until they’ve done their evil deed for the day.
They can’t rest until they’ve caused someone to stumble.
17 They eat the food of wickedness
and drink the wine of violence!
18 The way of the righteous is like the first gleam of dawn,
which shines ever brighter until the full light of day.
19 But the way of the wicked is like total darkness.
They have no idea what they are stumbling over.
Proverbs 5:22-23
New English Translation
22 The wicked[a] will be captured by his[b] own iniquities,[c]
and he will be held[d] by the cords of his own sin.[e]
23 He will die because[f] there was no discipline;
because of the greatness of his folly[g] he will reel.[h]
Footnotes
- Proverbs 5:22 tn The suffix on the verb is the direct object suffix; “the wicked” is a second object by apposition: They capture him, the wicked. Since “the wicked” is not found in the LXX, it could be an old scribal error; or the Greek translator may have simply smoothed out the sentence. C. H. Toy suggests turning the sentence into a passive idea: “The wicked will be caught in his iniquities” (Proverbs [ICC], 117).
- Proverbs 5:22 tn The word is the subject of the clause, but the pronominal suffix has no clear referent. The suffix is proleptic, referring to the wicked.
- Proverbs 5:22 tn Heb “his own iniquities will capture the wicked.” The translation shifts the syntax for the sake of smoothness and readability.
- Proverbs 5:22 sn The lack of discipline and control in the area of sexual gratification is destructive. The one who plays with this kind of sin will become ensnared by it and led to ruin.
- Proverbs 5:22 tn The Hebrew is structured chiastically: “his own iniquities will capture the wicked, by the cords of his own sin will he be held.”
- Proverbs 5:23 tn The preposition ב (bet) is used in a causal sense: “because” (cf. NCV, TEV, CEV).
- Proverbs 5:23 sn The word אִוַּלְתּוֹ (ʾivvalto, “his folly”) is from the root אול and is related to the noun אֶוִיל (ʾevil, “foolish; fool”). The noun אִוֶּלֶת (ʾivvelet, “folly”) describes foolish and destructive activity. It lacks understanding, destroys what wisdom builds, and leads to destruction if it is not corrected.
- Proverbs 5:23 sn The verb שָׁגָה (shagah, “to swerve; to reel”) is repeated in a negative sense. If the young man is not captivated by his wife but is captivated with a stranger in sinful acts, then his own iniquities will captivate him and he will be led to ruin.
Proverbs 5:22-23
New Living Translation
22 An evil man is held captive by his own sins;
they are ropes that catch and hold him.
23 He will die for lack of self-control;
he will be lost because of his great foolishness.
Proverbs 6:12-15
New English Translation
12 A worthless and wicked person[a]
walks around saying perverse things;[b] [c]
13 he winks with his eyes,
signals with his feet,
and points with his fingers;[d]
14 he plots evil with perverse thoughts[e] in his heart,
he spreads contention[f] at all times.
15 Therefore, his disaster will come suddenly;
in an instant[g] he will be broken, and there will be no remedy.
Footnotes
- Proverbs 6:12 sn The terms describe one who is both worthless and wicked. Some suggest that בְּלִיַּעַל (beliyyaʿal) is a compound of the negative בְּלִי (beli) and a noun יַעַל (yaʿal, “profit; worth”). Others suggest that the root is from בַּעַל (baʿal, “lord [of goats]”) or a derivative of בָּלַע (balaʿ) with reduplication (“confusion” or “engulfing ruin”), or a proper name from Babylonian Bililu. See B. Otzen, TDOT 2:131-36; and D. W. Thomas, “בְּלִיַּעַל in the Old Testament,” Biblical and Patristic Studies in Memory of Robert Pierce Casey, 11-19. Whatever the etymology, usage shows that the word describes people who violate the law (Deut 15:9; Judg 19:22; 1 Kgs 21:10, 13; Prov 16:27; et al.) or act in a contemptuous and foolish manner against cultic observance or social institutions (1 Sam 10:27; 25:17; 30:22); cf. NRSV “a scoundrel and a villain” (NAB and NIV similar). The present instruction will focus on the devious practice of such wicked and worthless folk.
- Proverbs 6:12 tn Heb “crooked” or “twisted.” This term can refer to something that is physically twisted or crooked, or something morally perverse. Cf. NAB “crooked talk”; NRSV “crooked speech.”
- Proverbs 6:12 tn Heb “walks around with a perverse mouth.” The term “mouth” is a metonymy of cause, an organ of speech put for what is said. This is an individual who says perverted or twisted things.
- Proverbs 6:13 sn The sinister sign language and gestures of the perverse individual seem to indicate any kind of look or gesture that is put on and therefore a form of deception if not a way of making insinuations. W. McKane suggests from the presence of חֹרֵשׁ (khoresh) in v. 14 that there may be some use of magic here (Proverbs [OTL], 325).
- Proverbs 6:14 tn The noun is an adverbial accusative of manner, explaining the circumstances that inform his evil plans.
- Proverbs 6:14 tn The word “contention” is from the root דִּין (din); the noun means “strife, contention, quarrel.” The normal plural form is represented by the Qere, and the contracted form by the Kethib.
- Proverbs 6:15 tn This word is a substantive that is used here as an adverbial accusative—with suddenness, at an instant.
Proverbs 6:12-15
New Living Translation
12 What are worthless and wicked people like?
They are constant liars,
13 signaling their deceit with a wink of the eye,
a nudge of the foot, or the wiggle of fingers.
14 Their perverted hearts plot evil,
and they constantly stir up trouble.
15 But they will be destroyed suddenly,
broken in an instant beyond all hope of healing.
Proverbs 10:6-7
New English Translation
6 Blessings[a] are on the head of the righteous,
but the speech[b] of the wicked conceals[c] violence.[d]
7 The memory[e] of the righteous is a blessing,
but the reputation[f] of the wicked will rot.[g]
Footnotes
- Proverbs 10:6 sn The word “blessings” has the sense of gifts, enrichments, that is, the rewards or the results of being righteous. The blessings come either from the people the righteous deal with, or from God. CEV understands the blessings as praise for good behavior (“Everyone praises good people”).
- Proverbs 10:6 tn Heb “the mouth.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech.
- Proverbs 10:6 tn Heb “covers.” Behind the speech of the wicked is aggressive violence (W. McKane, Proverbs [OTL], 422).
- Proverbs 10:6 tn The syntax of this line is ambiguous. The translation takes “the mouth of the wicked” as the nominative subject and “violence” as the accusative direct object; however, the subject might be “violence,” hence: “violence covers the mouth of the wicked” (cf. KJV, ASV, NIV).
- Proverbs 10:7 sn “Memory” (זֵכֶר, zekher) and “name” are often paired as synonyms. “Memory” in this sense has to do with reputation, fame. One’s reputation will be good or bad by righteousness or wickedness respectively.
- Proverbs 10:7 tn Heb “name.” The term “name” often functions as a metonymy of association for reputation (BDB 1028 s.v. שֵׁם 2.b).
- Proverbs 10:7 tn The editors of BHS suggest a reading “will be cursed” to make a better parallelism, but the reading of the MT is more striking as a metaphor.sn To say the wicked’s name will rot means that the name will be obliterated from memory (Exod 17:14; Deut 25:19), leaving only a bad memory for a while.
Proverbs 10:6-7
New Living Translation
6 The godly are showered with blessings;
the words of the wicked conceal violent intentions.
7 We have happy memories of the godly,
but the name of a wicked person rots away.
Proverbs 10:24-30
New English Translation
24 What the wicked fears[a] will come on him;
what the righteous desire[b] will be granted.[c]
25 When the storm[d] passes through, the wicked are swept away,[e]
but the righteous are an everlasting foundation.[f]
26 Like vinegar to the teeth and like smoke to the eyes,[g]
so is the sluggard to those[h] who send him.
27 Fearing the Lord[i] prolongs life,[j]
but the life span[k] of the wicked will be shortened.[l]
28 The hope[m] of the righteous is joy,
but the expectation of the wicked perishes.
29 The way of the Lord[n] is like[o] a stronghold for the upright,[p]
but it is destruction[q] to evildoers.[r]
30 The righteous will never be moved,
but the wicked will not inhabit the land.[s]
Footnotes
- Proverbs 10:24 tn Heb “the dread of the wicked.” The noun רָשָׁע (rashaʿ, “wicked”) is a subjective genitive. The noun מְגוֹרַת (megorat) refers to “the feared thing,” that is, what the wicked dread. The wicked are afraid of the consequences of their sinful actions; however, they cannot escape these consequences.
- Proverbs 10:24 tn Heb “the desire of the righteous.” The noun צַדִּיק (tsadiq, “righteous”) is a subjective genitive.
- Proverbs 10:24 tn Heb “it will give.” When used without an expressed subject, the verb יִתֵּן (yitten) has a passive nuance: “it will be granted.”
- Proverbs 10:25 sn The word for “storm wind” comes from the root סוּף (suf, “to come to an end; to cease”). The noun may then describe the kind of storm that makes an end of things, a “whirlwind” (so KJV, NASB; NLT “cyclone”). It is used in prophetic passages that describe swift judgment and destruction.
- Proverbs 10:25 tn Heb “the wicked are not”; ASV, NAB, NASB “is no more.”
- Proverbs 10:25 tn Heb “a foundation forever”; NLT “have a lasting foundation.” sn The metaphor compares the righteous to an everlasting foundation to stress that they are secure when the catastrophes of life come along. He is fixed in a covenantal relationship and needs not to fear passing misfortunes. The wicked has no such security.
- Proverbs 10:26 sn Two similes are used to portray the aggravation in sending a lazy person to accomplish a task. Vinegar to the teeth is an unpleasant, irritating experience; and smoke to the eyes is an unpleasant experience that hinders progress.
- Proverbs 10:26 tn The participle is plural, and so probably should be taken in a distributive sense: “to each one who sends him.”
- Proverbs 10:27 tn Heb “the fear of the Lord.” The term יְהוָה (yehvah, “the Lord”) functions as an objective genitive.
- Proverbs 10:27 tn Heb “days” (so KJV, ASV).
- Proverbs 10:27 tn Heb “years.” The term “years” functions as a synecdoche of part (= years) for the whole (= lifespan).
- Proverbs 10:27 sn This general saying has to be qualified with the problem of the righteous suffering and dying young, a problem that perplexed the sages of the entire ancient world. But this is the general principle: The righteous live longer because their life is the natural one and because God blesses them.
- Proverbs 10:28 sn This proverb contrasts the hopes of the righteous and the wicked. The righteous will see their hopes fulfilled. The saying is concerned with God’s justice. The words תּוֹחֶלֶת (tokhelet, from יָחַל, yakhal) and תִּקְוַת (tiqvat, from קָוָה, qavah) are synonyms, both emphasizing eager expectations, longings, waiting in hope.
- Proverbs 10:29 tc The LXX reads “the fear of the Lord.”sn The “way of the Lord” is an idiom for God’s providential administration of life; it is what the Lord does (“way” being a hypocatastasis).
- Proverbs 10:29 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
- Proverbs 10:29 tc Heb “for the one with integrity” (לַתֹּם, lattom). The versions appear to read לְתַם (letam) “for the blameless.”
- Proverbs 10:29 tn Or “ruin” (so NIV).
- Proverbs 10:29 tn Heb “those who practice iniquity.”
- Proverbs 10:30 sn This proverb concerns the enjoyment of covenant blessings—dwelling in the land of Israel. It is promised to the righteous for an eternal inheritance, and so the wicked cannot expect to settle there—they will be exiled.
Proverbs 10:24-30
New Living Translation
24 The fears of the wicked will be fulfilled;
the hopes of the godly will be granted.
25 When the storms of life come, the wicked are whirled away,
but the godly have a lasting foundation.
26 Lazy people irritate their employers,
like vinegar to the teeth or smoke in the eyes.
27 Fear of the Lord lengthens one’s life,
but the years of the wicked are cut short.
28 The hopes of the godly result in happiness,
but the expectations of the wicked come to nothing.
29 The way of the Lord is a stronghold to those with integrity,
but it destroys the wicked.
30 The godly will never be disturbed,
but the wicked will be removed from the land.
Proverbs 11:10-11
New English Translation
10 When the righteous do well,[a] the city rejoices;[b]
when the wicked perish, there is joy.
11 A city is exalted by the blessing provided from[c] the upright,
but it is destroyed by the counsel[d] of the wicked.[e]
Footnotes
- Proverbs 11:10 tn The text has “in the good [בְּטוֹב, betov] of the righteous,” meaning when they do well, when they prosper. Cf. NCV, NLT “succeed”; TEV “have good fortune.”
- Proverbs 11:10 sn The verb תַּעֲלֹץ (taʿalots, “to rejoice; to exult”) is paralleled with the noun רִנָּה (rinnah, “ringing cry”). The descriptions are hyperbolic, except when the person who dies is one who afflicted society (e.g., 2 Kgs 11:20; Esth 8:15). D. Kidner says, “However drab the world makes out virtue to be, it appreciates the boon of it in public life” (Proverbs [TOTC], 91).
- Proverbs 11:11 tn Heb “the blessing of the upright.” This expression features either an objective or subjective genitive. It may refer to the blessing God gives the upright (which will benefit society) or the blessing that the upright are to the city. The latter fits the parallelism best: The blessings are the beneficent words and deeds that the righteous perform.
- Proverbs 11:11 tn Heb “mouth.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for counsel, as the parallelism suggests.
- Proverbs 11:11 sn What the wicked say has a disastrous effect on society, endangering, weakening, demoralizing, and perverting with malicious and slanderous words. Wicked leaders, in particular, can bring destruction on a city by their evil counsel.
Proverbs 11:10-11
New Living Translation
10 The whole city celebrates when the godly succeed;
they shout for joy when the wicked die.
11 Upright citizens are good for a city and make it prosper,
but the talk of the wicked tears it apart.
Proverbs 12:5-7
New English Translation
5 The plans[a] of the righteous are just;
the counsels of the wicked are deceitful.[b]
6 The words of the wicked lie in wait[c] to shed innocent blood,[d]
but the words[e] of the upright will deliver them.
7 The wicked are overthrown[f] and perish,[g]
but the righteous household[h] will stand.
Footnotes
- Proverbs 12:5 tn Heb “thoughts.” This term refers not just to random thoughts, however, but to what is planned or devised.
- Proverbs 12:5 sn The plans of good people are directed toward what is right. Advice from the wicked, however, is deceitful and can only lead to trouble.
- Proverbs 12:6 tn Heb “are to ambush blood.” The infinitive construct אֱרָב (ʾerov, “to lie in wait”) expresses the purpose of their conversations. The proverb either compares their words to an ambush (cf. NAB, NRSV “are a deadly ambush”) or states what the content of their words is about.
- Proverbs 12:6 tn Heb “for blood.” The term “blood” is a metonymy of effect, the cause being the person that they will attack and whose blood they will shed. After the construct “blood” is also an objective genitive.
- Proverbs 12:6 tn Heb “mouth.” The term פֶּה (peh, “mouth”) is a metonymy of cause, signifying what the righteous say. The righteous can make a skillful defense against false accusations that are intended to destroy. The righteous, who have gained wisdom, can escape the traps set by the words of the wicked.
- Proverbs 12:7 tn The MT has an infinitive absolute “as to the overthrow of the wicked—they are [then] no more.” The verb הָפַך (haphakh) can mean “to turn” (change directions), “to turn something into something,” or “to overthrow” (particularly said of cities). The LXX interprets as “wherever the wicked turns he disappears.”sn This proverb is about the stability of the righteous in times of trouble.
- Proverbs 12:7 tn Heb “and they are not.”
- Proverbs 12:7 tn Heb “the house of the righteous.” The genitive צַדִּיקִים (tsaddiqim) functions as an attributive adjective: “righteous house.” The noun בֵּית (bet, “house”) functions as a synecdoche of container (= house) for the contents (= family, household; perhaps household possessions). Cf. NCV “a good person’s family”; NLT “the children of the godly.”
Proverbs 12:5-7
New Living Translation
5 The plans of the godly are just;
the advice of the wicked is treacherous.
6 The words of the wicked are like a murderous ambush,
but the words of the godly save lives.
7 The wicked die and disappear,
but the family of the godly stands firm.
Proverbs 12:10
New English Translation
10 A righteous person cares for[a] the life of his animal,
but even the most compassionate acts[b] of the wicked are cruel.
Footnotes
- Proverbs 12:10 tn Heb “knows”; NLT “concerned for the welfare of.” For יָדַע (yadaʿ) meaning “to care for” see HALOT 391 s.v. Qal 4 and 7, NIDOTTE 401 s.v., and compare Job 9:21; Ps 1:6.
- Proverbs 12:10 tn Heb “but the mercies.” The additional words appear in the translation for the sake of clarification. The line can be interpreted in two ways: (1) when the wicked exhibit a kind act, they do it in a cruel way, or (2) even the kindest of their acts is cruel by all assessments.
Proverbs 12:10
New Living Translation
10 The godly care for their animals,
but the wicked are always cruel.
Proverbs 17:23
New English Translation
Footnotes
- Proverbs 17:23 sn The fact that the “gift” is given secretly (Heb “from the bosom” [מֵחֵיק, mekheq]; so NASB) indicates that it was not proper. Cf. NRSV “a concealed bribe”; TEV, CEV, NLT “secret bribes.”
- Proverbs 17:23 tn The form לְהַטּוֹת (lehattot) is the Hiphil infinitive construct of נָטָה (natah), meaning “to thrust away,” i.e., to “pervert.” This purpose clause clarifies that the receiving of the “gift” is for evil intent.
Proverbs 17:23
New Living Translation
23 The wicked take secret bribes
to pervert the course of justice.
Proverbs 21:7
New English Translation
7 The violence[a] done by the wicked[b] will drag them away
because[c] they have refused to do what is right.[d]
Footnotes
- Proverbs 21:7 tn The “violence” (שֹׁד, shod) drags away the wicked, probably either to do more sin or to their punishment. “Violence” here is either personified, or it is a metonymy of cause, meaning “the outcome of their violence” drags them away.
- Proverbs 21:7 tn Heb “violence of the wicked.” This is a subjective genitive: “violence which the wicked do.”
- Proverbs 21:7 tn The second colon of the verse is the causal clause, explaining why they are dragged away. They are not passive victims of their circumstances or their crimes. They have chosen to persist in their violence and so it destroys them.
- Proverbs 21:7 tn Heb “they refused to do מִשְׁפָּט (mishpat; justice). The noun may be an accusative of direct object “do justice” (so ASV) or an adverbial accusative of manner “act justly” or “act with justice” (so NASB).
Proverbs 21:7
New Living Translation
7 The violence of the wicked sweeps them away,
because they refuse to do what is just.
Proverbs 21:29
New English Translation
29 A wicked person[a] has put on a bold face,[b]
but as for the upright,[c] he establishes[d] his ways.
Footnotes
- Proverbs 21:29 tn Heb “a wicked man.”
- Proverbs 21:29 tn Heb “he has strengthened his face.” The Hifil of עָזַז (ʿazaz) “to cause to be strong” is used idiomatically with “face” meaning to show boldness. Similarly the seductress in Prov 7:13 had put on a bold/impudent face. This person makes a show of confidence, either to be persuasive or to divert their own attention from the substance of a matter. Their confidence is not backed up by reality.
- Proverbs 21:29 tn The “upright” is an independent nominative absolute; the pronoun becomes the formal (emphatic) subject of the verb.
- Proverbs 21:29 tc The Kethib is the imperfect of כּוּן (kun), “he establishes.” This reading has the support of the Syriac, Latin, and Tg., and is followed by ASV and NASB. The Qere is the imperfect tense of בִּין (bin), “he understands; he discerns.” It has the support of the LXX and is followed by NIV, NCV, NRSV, NLT. The difficulty is that both make good sense in the passage and both have support. The contrast is between the wicked who [merely] puts up a bold front and the upright who either [actually] discerns his ways (Qere) or makes his ways solid (Kethib). And whichever reading is chosen, the meaning of the other is implied. It would not make sense for the verse to talk about someone who understands but does not act accordingly; on the other hand, to make his/her way solid, the upright person must understand it.
Proverbs 21:29
New Living Translation
29 The wicked bluff their way through,
but the virtuous think before they act.
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