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Proverbs 3:5-6
Christian Standard Bible
Proverbs 3:5-6
Christian Standard Bible
5 Trust in the Lord with all your heart,(A)
and do not rely on your own understanding;(B)
6 in all your ways know him,
and he will make your paths straight.(C)
Proverbs 3:5-6
New English Translation
Proverbs 3:5-6
New English Translation
5 Trust[a] in the Lord with all your heart,[b]
and do not rely[c] on your own understanding.[d]
6 Acknowledge[e] him in all your ways,[f]
and he will make your paths straight.[g]
Footnotes
- Proverbs 3:5 sn The word בְּטַח (betakh, “trust”) is used in the OT in (1) literal physical sense: to physically lean upon something for support and (2) figurative sense: to rely upon someone or something for help or protection (BDB 105 s.v. I בְּטַח; HALOT 120 s.v. I בטח). The verb is often used with false securities, people trusting in things that prove to be worthless. But here the object of the secure trust is the Lord who is a reliable object of confidence.
- Proverbs 3:5 sn The “heart” functions as a metonymy of subject encompassing mind, emotions and will (BDB 524 s.v. לֵב 2).
- Proverbs 3:5 tn Heb “do not lean.” The verb שָׁעַן (shaʿan, “to lean; to rely”) is used in (1) literal physical sense of leaning upon something for support and (2) figurative sense of relying upon someone or something for help or protection (BDB 1043 s.v.). Here it functions figuratively (hypocatastasis: implied comparison); relying on one’s own understanding is compared to leaning on something that is unreliable for support (e.g., Isa 10:20).
- Proverbs 3:5 tn Heb “your understanding.” The term בִּינָה (binah, “understanding”) is used elsewhere in this book of insight given by God from the instructions in Proverbs (Prov 2:3; 7:4; 8:14; 9:6, 10; 23:23). Here it refers to inherent human understanding that functions in relative ignorance unless supplemented by divine wisdom (Job 28:12-28; 39:26). The reflexive pronoun “own” is supplied in the translation to clarify this point. It is dangerous for a person to rely upon mere human wisdom (Prov 14:12; 16:25).
- Proverbs 3:6 tn Heb “know him.” The verb יָדַע (yadaʿ) includes the meanings “to know (a fact, idea, or person), to learn or realize (to come to know something), to experience (to come to know a circumstance), to acknowledge or care for (to act in a way consistent with a person’s station, whether authority or need). That knowing, or acknowledging, God means to obey him (live in a way consistent with his authority) is clear in negative formulations; those who do not know him do not obey (Exod 5:2; 1 Sam 2:12; Ps 79:6; Jer 4:22). Other passages emphasize knowing his characteristics, and not just his authority (Jer 9:23-24). The sage is calling for a life of trust and obedience in which the disciple sees the Lord in every event, submits to, and trusts him.
- Proverbs 3:6 tn The term דֶרֶךְ (derekh, “way”) is figurative (hypocatastasis: implied comparison) referring to a person’s course of life, actions and undertakings (Prov 2:8; 3:6, 23; 11:5; 20:24; 29:27; 31:3; BDB 203 s.v. 5; cf. TEV “in everything you do”; NCV, NLT “in all you do”). This is a call for total commitment in trust for obedience in all things.
- Proverbs 3:6 tn The verb יָשָׁר (yashar) means “to make smooth; to make straight” (BDB 444 s.v.). This phrase means “to make the way free from obstacles,” that is, to make it successful (e.g., Isa 40:3). The straight, even road is the right road; God will make the way smooth for the believer.
Proverbs 11:28
Christian Standard Bible
Proverbs 11:28
Christian Standard Bible
Proverbs 11:28
New English Translation
Proverbs 11:28
New English Translation
28 The one who trusts in his riches will fall,
but the righteous[a] will flourish like a green leaf.[b]
Footnotes
- Proverbs 11:28 sn The implication from the parallelism is that the righteous do not trust in their own riches, but in the Lord.
- Proverbs 11:28 tn Heb “leafage” or “leaf” (cf. KJV “as a branch”); TEV “leaves of summer”; NLT “leaves in spring.” The simile of a leaf is a figure of prosperity and fertility throughout the ancient Near East.
Proverbs 16:20
Christian Standard Bible
Proverbs 16:20
Christian Standard Bible
20 The one who understands a matter finds success,(A)
and the one who trusts in the Lord will be happy.(B)
Proverbs 16:20
New English Translation
Proverbs 16:20
New English Translation
20 The one who deals wisely[a] in a matter[b] will find success,[c]
and blessed[d] is the one who trusts in the Lord.[e]
Footnotes
- Proverbs 16:20 tn Heb “he who is prudent” or “he who deals wisely” (cf. KJV). The proverb seems to be referring to wise business concerns and the reward for the righteous. One who deals wisely in a matter will find good results. R. N. Whybray sees a contrast here: “The shrewd man of business will succeed well, but the happy man is he who trusts the Lord” (Proverbs [CBC], 92). Synonymous parallelism is more appropriate.
- Proverbs 16:20 tn Or “he who gives heed to a word,” that is, “who listens to instruction” (cf. NIV, NLT).
- Proverbs 16:20 tn Heb “good” (so KJV, ASV).
- Proverbs 16:20 tn Although traditionally this word is translated “happy” (cf. KJV, ASV, NAB, NRSV, NLT), such a translation can be misleading because the word means far more than that. It describes the heavenly bliss that comes from knowing one is right with God and following God’s precepts. The “blessed” could be at odds with the world (Ps 1:1-3).
- Proverbs 16:20 tn Heb “and the one who trusts in the Lord—blessed is he.”
Proverbs 20:24
Christian Standard Bible
Proverbs 20:24
Christian Standard Bible
24 Even a courageous person’s steps are determined by the Lord,(A)
so how can anyone understand his own way?
Proverbs 20:24
New English Translation
Proverbs 20:24
New English Translation
24 The steps of a person[a] are ordained by[b] the Lord—
so how can anyone[c] understand his own[d] way?
Footnotes
- Proverbs 20:24 tn Heb “the steps of a man,” but “man” is the noun גֶּבֶר (gever, in pause), indicating an important, powerful person. BDB 149-50 s.v. suggests it is used of men in their role of defending women and children; if that can be validated, then a translation of “man” would be appropriate here. But the line seems to have a wider, more general application. The “steps” represent (by implied comparison) the course of life (cf. NLT “the road we travel”).
- Proverbs 20:24 tn Heb “from the Lord”; NRSV “ordered by the Lord”; NIV “directed by the Lord.”sn To say that one’s steps are ordained by the Lord means that one’s course of actions, one’s whole life, is divinely prepared and sovereignly superintended (e.g., Gen 50:26; Prov 3:6). Ironically, man is not actually in control of his own steps.
- Proverbs 20:24 tn The verse uses an independent nominative absolute to point up the contrast between the mortal and the immortal: “and man, how can he understand his way?” The verb in the sentence would then be classified as a potential imperfect; and the whole question rhetorical. It is affirming that humans cannot understand very much at all about their lives.
- Proverbs 20:24 tn Heb “his way.” The referent of the third masculine singular pronoun is unclear, so the word “own” was supplied in the translation to clarify that the referent is the human individual, not the Lord.
Proverbs 21:22
Christian Standard Bible
Proverbs 21:22
Christian Standard Bible
22 A wise person went up against a city of warriors
and brought down its secure fortress.(A)
Proverbs 21:22
New English Translation
Proverbs 21:22
New English Translation
22 A wise man went up against the city of the mighty
and brought down[a] the stronghold in which they trust.[b]
Footnotes
- Proverbs 21:22 tn This proverb uses the perfect verb form in the first colon and the preterite form in the second colon. These are past time references. The proverb portrays something which has happened as prototypical, as in the English proverb “curiosity killed the cat.” That wisdom can prevail over brute strength or difficult odds is not an abstract concept but a proven fact.
- Proverbs 21:22 tn Heb “the strength of its confidence” or “its trusted strength.” The word “strength” may refer by metonymy to the place of strength, i.e., “the stronghold.”sn In a war the victory is credited not so much to the infantry as to the tactician who plans the attack. Brilliant strategy wins wars, even over apparently insuperable odds (e.g., Prov 24:5-6; Eccl 9:13-16; 2 Cor 10:4).
Proverbs 21:31
Christian Standard Bible
Proverbs 21:31
Christian Standard Bible
Proverbs 21:31
New English Translation
Proverbs 21:31
New English Translation
31 A horse is prepared for the day of battle,
but the victory is from the Lord.[a]
Footnotes
- Proverbs 21:31 tn Heb “of the Lord.” The victory being “of the Lord” means that it is accomplished by him. Ultimate success comes from the Lord and not from human efforts. The faithful have acknowledged this down through the ages, even though they have been responsible and have prepared for the wars. Without this belief there would have been no prayer on the eve of battle (e.g., Pss 20:7; 33:17).
Proverbs 22:17-19
Christian Standard Bible
Proverbs 22:17-19
Christian Standard Bible
Words of the Wise
17 Listen closely,[a] pay attention to the words of the wise,(A)
and apply your mind to my knowledge.
18 For it is pleasing if you keep them within you
and if they are[b] constantly on your lips.
19 I have instructed you today—even you—
so that your confidence may be in the Lord.
Proverbs 22:17-19
New English Translation
Proverbs 22:17-19
New English Translation
The Sayings of the Wise[a]
17 Incline your ear[b] and listen to the words of the wise,
and apply your mind[c] to my instruction.[d]
18 For it is pleasing if[e] you keep these sayings[f] within you,
and[g] they are ready on your lips.[h]
19 So that[i] your confidence may be in the Lord,
I hereby make them known[j] to you today—even you.
Footnotes
- Proverbs 22:17 sn A new collection of sayings begins here, forming the fourth section of the book of Proverbs. This collection is not like that of 1:1-9:18; here the introductory material is more personal than 1:1-7, and the style differs, showing great similarity to the Instruction of Amenemope in Egypt (especially the thirty precepts of the sages in 22:17-24:22). Verses 17-21 form the introduction, and then the sayings begin in v. 22. After the thirty sayings are given, there are further sayings in 24:23-34. There is much literature on this material: see W. K. Simpson, ed., Literature of Ancient Egypt; ANET 412-425; and A. Cody, “Notes on Proverbs 22:21 and 22:23b,” Bib 61 (1980): 418-26.
- Proverbs 22:17 sn To “incline the ear” means to “listen carefully” (cf. NCV); the expression is metonymical in that the ear is the instrument for hearing. It is like telling someone to lean over to hear better.
- Proverbs 22:17 tn Or “heart.” The term לֵב (lev) can refer to the “mind” or the “heart” and represent a person’s thinking, feeling, or will.
- Proverbs 22:17 tn Heb “knowledge” (so KJV, NASB); in this context it refers to the knowledge that is spoken by the wise, hence “instruction.”
- Proverbs 22:18 tn Or “when” (so NIV).
- Proverbs 22:18 tn Heb “keep them,” referring to the words of the wise expressed in these sayings. The referent has been specified in the translation for clarity.
- Proverbs 22:18 tn The term “and” does not appear in the Hebrew but is supplied in the translation.
- Proverbs 22:18 sn If the teachings are preserved in the heart/mind of the disciple, then that individual will always be ready to speak what was retained.
- Proverbs 22:19 tn The form לִהְיוֹת (liheyot, “to be”) is the infinitive construct indicating the purpose (or result) of the teaching (cf. NASB, NIV, NRSV).
- Proverbs 22:19 tn The verb הוֹדַעְתִּי (hodaʿti; from יָדַע, yadaʿ) is a Hiphil perfect form. The Hiphil is factitive “to make know,” i.e., “to inform.” The Hebrew perfect should be understood either as perfective “I have informed you” or performative “I hereby inform you.” Either is appropriate for “today” since the thirty sayings it refers to have been written down (v. 20), but it appears to be part of introducing the sayings rather than a recap. However if the “thirty [sayings]” mentioned in v. 20 should be understood as the word “day before yesterday” then the perfective translation should be preferred.
Proverbs 28:25-26
New English Translation
Proverbs 28:25-26
New English Translation
25 The greedy person[a] stirs up dissension,[b]
but the one who trusts[c] in the Lord will prosper.[d]
26 The one who trusts in his own heart[e] is a fool,
but the one who walks in wisdom[f] will escape.[g]
Footnotes
- Proverbs 28:25 tn Heb “wide of soul.” This is an idiom meaning “a greedy person.” The term נֶפֶשׁ (nefesh, traditionally, “soul”) has here its more basic meaning of appetites (a person is a soul, a bundle of appetites; BDB 660 s.v. 5.a). It would mean “wide of appetite” (רְהַב־נֶפֶשׁ, rehav nefesh) thus “greedy.”
- Proverbs 28:25 sn Greed “stirs up” the strife. This individual’s attitude and actions stir up dissension because people do not long tolerate him.
- Proverbs 28:25 tn The construction uses the participle בּוֹטֵחַ (boteakh) followed by עַל־יְהוָה (ʿal yehvah), which gives the sense of “relying confidently on the Lord.” This is the antithesis of the greedy person who pushes to get what he desires.
- Proverbs 28:25 tn The verb דָּשֵׁן (dashen) means “to be fat,” and in the Piel/Pual stems “to make fat/to be made fat” (cf. KJV, ASV). The idea of being “fat” was symbolic of health and prosperity—the one who trusts in the Lord will be abundantly prosperous and fully gratified (cf. NRSV “will be enriched”).
- Proverbs 28:26 sn The idea of “trusting in one’s own heart” is a way of describing one who is self-reliant. C. H. Toy says it means to follow the untrained suggestions of the mind or to rely on one’s own mental resources (Proverbs [ICC], 505). It is arrogant to take no counsel but to rely only on one’s own intelligence.
- Proverbs 28:26 sn The idiom of “walking in wisdom” means to live life according to the acquired skill and knowledge passed on from the sages. It is the wisdom from above that the book of Proverbs presents, not the undisciplined and uninformed wit and wisdom from below.
- Proverbs 28:26 tn The verb form יִמָּלֵט (yimmalet) is the Niphal imperfect; the form means “to escape.” In this context one would conclude that it means “to escape from trouble,” because the one who lives in this life by wisdom will escape trouble, and the one who trusts in himself will not.
Proverbs 29:25
Christian Standard Bible
Proverbs 29:25
Christian Standard Bible
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Footnotes
- 29:25 Lit raised high
Proverbs 29:25
New English Translation
Proverbs 29:25
New English Translation
25 The fear of people[a] becomes[b] a snare,[c]
but whoever trusts in the Lord will be set on high.[d]
Footnotes
- Proverbs 29:25 tn Heb “the fear of man.” This uses an objective genitive to describe a situation where fearing what people might do or think controls one’s life. There is no indication in the immediate context that this should be limited only to males, so the translation uses the more generic “people” here.
- Proverbs 29:25 tn Heb “gives [or yields, or produces]”; NIV “will prove to be.”
- Proverbs 29:25 sn “Snare” is an implied comparison; fearing people is like being in a trap—there is no freedom of movement or sense of security.
- Proverbs 29:25 sn The image of being set on high comes from the military experience of finding a defensible position, a place of safety and security, such as a high wall or a mountain. Trusting in the Lord sets people free and gives them a sense of safety and security (e.g., Prov 10:27; 12:2).
Proverbs 30:4-5
Christian Standard Bible
Proverbs 30:4-5
Christian Standard Bible
4 Who has gone up to heaven and come down?(A)
Who has gathered the wind in his hands?
Who has bound up the waters in a cloak?(B)
Who has established all the ends of the earth?(C)
What is his name,
and what is the name of his son—
if you know?(D)
5 Every word of God is pure;[a](E)
he is a shield to those who take refuge in him.(F)
Footnotes
- 30:5 Lit refined
Proverbs 30:4-5
New English Translation
Proverbs 30:4-5
New English Translation
4 Who has ascended into heaven, and then descended?[a]
Who has gathered up the winds in his fists?[b]
Who has bound up the waters in his cloak?[c]
Who has established all the ends of the earth?[d]
What is his name, and what is his son’s name?[e] Surely[f] you can[g] know!
5 Every word of God is purified;[h]
he is like[i] a shield for those who take refuge in him.[j]
Footnotes
- Proverbs 30:4 sn To make his point Agur includes five questions. These, like Job 38-41, or Proverbs 8:24-29, focus on the divine acts to show that it is absurd for a mere mortal to think that he can explain God’s work or compare himself to God. These questions display mankind’s limitations and God’s incomparable nature. The first question could be open to include humans, but may refer to God alone (as the other questions do).
- Proverbs 30:4 sn The questions are filled with anthropomorphic language. The questioner is asking what humans have ever done this, but the meaning is that only God has done this. “Gathering the wind in his fists” is a way of expressing absolute sovereign control over the forces of nature.
- Proverbs 30:4 sn The question is comparing the clouds of the heavens to garments (e.g., Job 26:8). T. T. Perowne writes, “Men bind up water in skins or bottles; God binds up the rain-floods in the thin, gauzy texture of the changing clouds, which yet by his power does not rend under its burden of waters.”
- Proverbs 30:4 sn The ends of the earth is an expression often used in scripture as a metonymy of subject referring to the people who live in the ends of the earth, the far off and remote lands and islands. While that is possible here as well, this may simply be a synecdoche saying that God created the whole world, even the most remote and distant places.
- Proverbs 30:4 sn The reference to “son” in this passage has prompted many suggestions down through the years: It was identified as Israel in the Jewish Midrashim, the Logos or demiurge by some of the philosophers and allegorical writers, as simple poetic parallelism without a separate identity by some critical scholars, and as Jesus by Christian commentators. Parallels with Ugaritic are interesting because Baal is referred to as a son, but that is bound up within the pantheon where there was a father god. Some of the Jewish commentators exhibit a strange logic in expressing what Christians would say is only their blindness to the full revelation: There is little cogency in this being a reference to Jesus because if there had been such a person at any time in the past he would have left some tradition about it through his descendants (J. H. Greenstone, Proverbs, 317). But Judaism has taught from the earliest times that Messiah was preexistent (especially in view of Micah 5 and Daniel 7); and the claims of Jesus in the Gospels bear this out. It seems best to say that there is a hint here of the nature of the Messiah as Son, a hint that will later be revealed in full through the incarnation.
- Proverbs 30:4 tn The particle כִּי (ki) functions in an asseverative sense, “surely; indeed; truly” (R. J. Williams, Hebrew Syntax, 73, §449). The statement appears sarcastic, suggesting that verses 2-3 are also sarcastic.
- Proverbs 30:4 tn The verb תֵדָע (tedaʿ) is the imperfect form of the stative verb יָדָע (yadaʿ) “to know.” The imperfect form of a stative verb should be understood as future or modal and is translated here as an abilitive modal.
- Proverbs 30:5 sn The text here uses an implied comparison (a figure of speech known as hypocatastasis): It compares the perfection of every word from God with some precious metal that has been refined and purified (e.g., Ps 12:6). The point is that God’s word is trustworthy; it has no defects and flaws, nothing false or misleading. The second half of the verse explains the significance of this point—it is safe to trust the Lord.
- Proverbs 30:5 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 30:5 sn The line uses two more figures of speech to declare that God can be trusted for security and salvation. “Shield” is a simple metaphor—God protects. “Take refuge” is another implied comparison (hypocatastasis)—God provides spiritual rest and security for those who put their trust in him.
Proverbs 31:11
Christian Standard Bible
Proverbs 31:11
Christian Standard Bible
11 The heart of her husband trusts in her,
and he will not lack anything good.
Proverbs 31:11
New English Translation
Proverbs 31:11
New English Translation
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Footnotes
- Proverbs 31:11 tn The first word of the second line begins with ב (bet), the second letter in the Hebrew alphabet.tn The verb בָּטַח (batakh) means “to trust; to have confidence in.” With the subject of the verb being “the heart of her husband,” the idea is strengthened—he truly trusts her. Cf. NCV “trusts her completely”; NIV “has full confidence in her.” The verb בָּטַח (batakh) may be stative or dynamic (the evidence is inconclusive). The perfect form of a stative verb could be past tense or present tense, while a dynamic verb would be past or perfective. Given the context of past time verbs throughout the description, it is best to understand this verb as perfective, “has trusted.”
- Proverbs 31:11 sn The Hebrew word used here for “dividends” (שָׁלָל, shalal) usually refers to “plunder, spoil,” primarily from war (e.g., Isa 8:1-4 and the name Maher Shalal Hash Baz). Here it refers to gain in a more broad sense, but a gain that has come through the work of another. Having unleashed her capabilities through his trust, her work has enriched the husband and family.
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New English Translation (NET)
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