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Proverbs 6:32-33
New English Translation
Proverbs 6:32-33
New English Translation
32 A man who commits adultery with a woman lacks sense,[a]
whoever does it destroys his own life.[b]
33 He will be beaten and despised,[c]
and his reproach will not be wiped away;[d]
Footnotes
- Proverbs 6:32 tn The term לֵב (lev, “mind, heart”) here represents thinking by means of metonymy (i.e., the mind stands for what the mind does). The overstatement, “lacking the ability to think,” means lacking discernment, wisdom, good sense. Cf. NAB “is a fool”; NIV “lacks judgment”; NKJV “lacks understanding,” NCV, NRSV “has no sense.”
- Proverbs 6:32 tn Heb “soul.” The noun נֶפֶשׁ (nefesh, “soul”) functions as a metonymy of association for “life” (BDB 659 s.v. 3.c).
- Proverbs 6:33 tn Heb “He will find (or obtain) a wound and contempt.”
- Proverbs 6:33 sn Even though the text has said that the man caught in adultery ruins his life, it does not mean that he was put to death, although that could have happened. He seems to live on in ignominy, destroyed socially and spiritually. He might receive blows and wounds from the husband and shame and disgrace from the spiritual community. D. Kidner observes that in a morally healthy society the adulterer would be a social outcast (Proverbs [TOTC], 75).
Proverbs 9:7
Christian Standard Bible
Proverbs 9:7
Christian Standard Bible
7 The one who corrects a mocker
will bring abuse on himself;
the one who rebukes the wicked will get hurt.[a]
Footnotes
- 9:7 Lit man: his blemish
Proverbs 9:7
New English Translation
Proverbs 9:7
New English Translation
7 Whoever corrects[a] a mocker is asking for[b] insult;[c]
whoever reproves a wicked person receives[d] abuse.
Footnotes
- Proverbs 9:7 tn The active participle יֹסֵר (yoser) describes one who tries to correct by means of instruction and discipline; it is paralleled by the Hiphil participle which refers to someone who rebukes or reproves another. Anyone trying this on these types of people would be inviting trouble.
- Proverbs 9:7 tn Heb “receives for himself.”
- Proverbs 9:7 tn The word means “dishonor” or “disgrace.” It is paralleled with מוּמוֹ (mumo), translated “abuse.” The latter term means “blemish,” although some would emend the text to read “reproach.” The MT is figurative but not impossible to interpret: Whoever tries to rebuke a wicked person will receive only insults and perhaps physical attack.
- Proverbs 9:7 tn The verb “receives” is supplied in the translation for the sake of clarity and smoothness.
Proverbs 10:7
Christian Standard Bible
Proverbs 10:7
Christian Standard Bible
7 The remembrance of the righteous is a blessing,
but the name of the wicked will rot.(A)
Proverbs 10:7
New English Translation
Proverbs 10:7
New English Translation
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Footnotes
- 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 20:11
Christian Standard Bible
Proverbs 20:11
Christian Standard Bible
11 Even a young man is known by his actions—
by whether his behavior is pure and upright.(A)
Proverbs 20:11
New English Translation
Proverbs 20:11
New English Translation
11 Even a young man[a] is known[b] by his actions,
whether his activity is pure and whether it is right.[c]
Footnotes
- Proverbs 20:11 sn In the first nine chapters of the book of Proverbs the Hebrew term נַעַר (naʿar) referred to an adolescent, a young person whose character was being formed in his early life.
- Proverbs 20:11 sn The Hebrew verb נָכַר (nakhar) means “to recognize” more than simply “to know.” Certain character traits can be recognized in a child by what he does (cf. NCV “by their behavior”).
- Proverbs 20:11 sn Character is demonstrated by actions at any age. But the emphasis of the book of Proverbs would also be that if the young child begins to show such actions, then the parents must try to foster and cultivate them; if not, they must try to develop them through teaching and discipline.
Proverbs 22:1
Christian Standard Bible
Proverbs 22:1
Christian Standard Bible
22 A good name is to be chosen over great wealth;
favor is better than silver and gold.(A)
Proverbs 22:1
New English Translation
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 27:14
Christian Standard Bible
Proverbs 27:14
Christian Standard Bible
14 If one blesses his neighbor
with a loud voice early in the morning,
it will be counted as a curse to him.
Proverbs 27:14
New English Translation
Proverbs 27:14
New English Translation
14 If someone blesses[a] his neighbor with a loud voice early in the morning,[b]
it will be counted as a curse to him.[c]
Footnotes
- Proverbs 27:14 tn The verse begins with the Piel participle from בָּרַךְ (barakh). It could be taken as the subject, with the resulting translation: “Blessing…will be counted as a curse.” However, that would be rather awkward. So it is preferable to take the first line as the condition (“if someone blesses”) and the second as the consequence (“[then] it will be counted”).
- Proverbs 27:14 tn Heb “rising early in the morning” (so KJV, ASV). The infinitive explains the verb “bless,” giving the circumstances of its action. The individual rises early to give his blessing.
- Proverbs 27:14 sn The point of the proverb is that loud and untimely greetings are not appreciated. What was given as a “blessing” will be considered a “curse”—the two words being antonyms. The proverb makes the point that how, when, and why they say what they say is important too (D. Kidner, Proverbs [TOTC], 166).
Proverbs 27:21
Christian Standard Bible
Proverbs 27:21
Christian Standard Bible
21 As a crucible refines silver,
and a smelter refines gold,
so a person should refine his praise.(A)
Proverbs 27:21
New English Translation
Proverbs 27:21
New English Translation
21 As the crucible is for silver and the furnace is for gold,[a]
so a person[b] must put[c] his praise[d] to the test.
Footnotes
- Proverbs 27:21 tn Heb “A crucible is for silver. A furnace is for gold. A person is for his [word of] praise.” The analogy is implicit and represented in translation by the comparatives “as” and “so.” A crucible and furnace are used to melt the metals, refining them or verifying their purity. Likewise, every person should test their praise.
- Proverbs 27:21 tn The Hebrew term אִישׁ (ʾish) often refers to a male, but can also mean a person, whether male or female.
- Proverbs 27:21 tn The Hebrew saying lacks a verb. The verbal phrase “must put to the test” was supplied in the translation in view of the analogy of testing or refining precious metals. Many English versions (NASB, NIV, ESV, NRSV) supply “is tested by” for the same reason. Whether the person is testing his praise or being tested by it depends on the structure of the saying and the prepositional phrase. The prepositional phrase says that the person is לְפִי (lefi), “for the mouth of” his praise. The noun פֶּה (peh) “mouth” can stand for “word,” i.e., what is spoken by the mouth, hence “the [spoken] word of his praise.” But also, the combination of ל (lamed) with פֶּה (peh) can mean “according to.” The other translations take the concept of testing from the first part of the line and join it to the gloss for לְפִי “according to.” However, לְפִי only means “according to” in the sense of “proportionate to” (cf. Exod 12:4; 16:16; Lev 27:16), not instrumentally, as in “by [means of].” Additionally, the proverb has three parts, each with noun plus lamed plus noun (or noun phrase). It is structurally consistent to view the crucible, the furnace, and the person as all having the same role of testing what follows the preposition lamed.
- Proverbs 27:21 tn Heb “his praise.” The pronominal suffix could be an objective genitive (about him, i.e., the praise he receives) or a subjective genitive (by him, i.e., the praise he gives). If intended to be an objective genitive, the proverb could mean two things. A person must test, sift through and evaluate, the praise he or she receives. Or a person must prove, verify by being worthy of, the word of praise he or she receives. If it is a subjective genitive, it means a person must refine, make valuable, the praise that he or she gives. Some commentators interpret a subjective genitive to mean that people stand revealed by what or how they praise (D. Kidner, Proverbs [TOTC], 168). But the structure of the saying positions the person as one performing a test, along with the crucible and the furnace.
Christian Standard Bible (CSB)
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New English Translation (NET)
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