Proverbs 11.10-22
3. Deeds and Destinies of the Righteous and the Wicked Contrasted (10.17-11.31)
(a) Introduction: Social Effects of Obedience(10.17)
(b) Speech and Expectations of the righteous and the Wicked Contrasted (10.18-32)
(c) Security through Honesty and Righteousness (11.1-8)
(d) Janus: Security from Destructive Speech through Knowledge (11.9)
YLT
|
KJV 1900
|
NASB95
|
NKJV
|
ESV
|
NIV84
|
NET
|
TNIV
|
NLT
|
Pr 11:9 With the mouth a hypocrite
corrupteth his friend,
And by knowledge the righteous
are drawn out.
|
Pr 11:9 An hypocrite with his mouth
destroyeth his neighbour:
But
through knowledge shall the just be delivered.
|
Pr 11:9 With his mouth the godless
man destroys his neighbor,
But
through knowledge the righteous will be delivered.
|
Pr 11:9 The hypocrite with his mouth
destroys his neighbor,
But
through knowledge the righteous will be delivered.
|
Pr 11:9 With his mouth the godless
man would destroy his neighbor,
but
by knowledge the righteous are delivered.
|
Pr 11:9 With his mouth the godless
destroys his neighbor,
but
through knowledge the righteous escape.
|
Pr 11:9 With his speech the godless
person destroys his neighbor,
but
by knowledge the righteous will be delivered.
|
Pr 11:9 With their mouths the godless
destroy their neighbors,
but
through knowledge the righteous escape.
|
Pr 11:9 With their words, the godless
destroy their friends,
but
knowledge will rescue the
righteous.
|
9.
The hypocrite ________________
with his mouth But
through knowledge
destroys will be delivered
his neighbor, the righteous
.
11.9b the righteous are rescued... "As contrast to this [the first clause in this verse] we might expect in the second cl. the statement (somewhat as in 10.12) that the righteous saves his neighbor (and so perhaps we should read), instead of which it is said that he escapes (tat is, apparently, the destruction of first cl.) by knowledge -- either be general acquaintance with life (a result of devotion to wisdom, 14.15,16; 22.3), or by knowing the wiles of the impious and avoiding them. The converse statement is found in 10.21, where the righteous saves with his lips, and the wicked die through ignorance." --- Crawford Toy in ICC
(e) Words in Community (11.10-15)
--------------------------------------------------
v. 10-11 Personal Integrity and Corporate Welfare
11.10-11 "Antithetic, apparently quaternary-ternary... The first couplet states the fact, the second the reason." --- Crawford Toy in ICC
YLT
|
KJV 1900
|
NASB95
|
NKJV
|
ESV
|
NIV84
|
NET
|
TNIV
|
NLT
|
10 In the good of the righteous a city exulteth,
And in the
destruction of the wicked is singing.
|
10 When it goeth well with the righteous, the city rejoiceth:
And when the wicked perish, there is shouting.
|
10 When it goes well with the righteous, the city rejoices,
And
when the wicked perish, there is joyful shouting.
|
10 When it goes well with the righteous, the city rejoices;
And
when the wicked perish, there is jubilation.
|
10 When it goes well with the righteous,
the city rejoices,
and
when the wicked perish there are shouts of gladness.
|
10 When the righteous prosper, the city rejoices;
when the
wicked perish, there are shouts of joy.
|
10 When the righteous do well, the city rejoices;
when the
wicked perish, there is joy.
|
10 When the righteous prosper, the city rejoices;
when the
wicked perish, there are shouts of joy.
|
10 The whole city celebrates when the godly succeed;
they shout
for joy when the wicked die.
|
11 By the blessing of the upright is a city exalted,
And by the
mouth of the wicked thrown down.
|
11 By the blessing of the upright the city is exalted:
But it is
overthrown by the mouth of the wicked.
|
11 By the blessing of the upright a city is exalted,
But by the
mouth of the wicked it is torn down.
|
11 By the blessing of the upright the city is exalted,
But it is
overthrown by the mouth of the wicked.
|
11 By the blessing of the upright a city is exalted,
but by the
mouth of the wicked it is overthrown.
|
11 Through the blessing of the upright a city is exalted,
but by
the mouth of the wicked it is destroyed.
|
11 A city is exalted by the blessing provided from the upright,
but it is destroyed by the counsel of the wicked.
|
11 Through the blessing of the upright a city is exalted,
but by
the mouth of the wicked it is destroyed.
|
11 Upright citizens are good for a city and make it prosper,
but
the talk of the wicked tears it apart.
|
10.
When it goes well perish,
with the righteous, And
when the wicked
the city rejoices; there is jubilation.
11.
By the blessing by the mouth
of the upright of the wicked.
the city is exalted, But it is
overthrown
11.10a When it goes well...
> "The
text has “in the good [בְּטוֹב,
bÿtov] of the righteous,” meaning when
they do well, when they prosper. Cf. NCV, NLT “succeed”; TEV “have good
fortune.” ---NET Bible translation notes
> "This proverb must be held in tension with 24.17." ---Bruce Waltke in NICOT
11.10b A shout of praise... ( rinnâ ) in Hebrew may be onomatopoetic for a type of ringing cry in victory." ---Bruce Waltke in NICOT
11.10b "The verb תַּעֲלֹץ (ta’alots,
“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).' ---NET Bible translation notes
11.10b “However
drab the world makes out virtue to be, it appreciates the boon of it in public
life” --- Kidner says, in Proverbs TOTC, p. 91
1.11a "The blessing (see 10.6, 7) of the upright (sedāqā, to
live rightly ) means either God's bestowal of blessing on them and/or
the blessing the upright bestow on the city through their beneficent
presence and prayers. The connection with v. 10 favores the former; the
antithetical parallel favors the latter. Either way, the upright
mediate the divine blessing..." ---Bruce Waltke in NICOT
1.11a It seems to me that the other part of the antithetical parallel would be the stronger consideration.
11.11b mouth of the wicked... "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." ---NET Bible translation notes
--------------------------------------------------
vv. 12-13 Contempt and Slander
"The offensive remarks of the slanderer stand in sharp contrast to the silence of the wise in the face of insults. The pairing suggests that slander is rooted in contempt, while the prudent silence is rooted in a faithful spirit. The alliteration of hārēs "tear down" and hārās "keep silent also binds the verses." ---Bruce Waltke in NICOT
YLT
|
KJV 1900
|
NASB95
|
NKJV
|
ESV
|
NIV84
|
NET
|
TNIV
|
NLT
|
12 Whoso is despising his neighbour lacketh heart,
And
a man of understanding keepeth silence.
|
12 He that is void of wisdom despiseth his neighbour:
But
a man of understanding holdeth his peace.
|
12 He who despises his neighbor lacks sense,
But
a man of understanding keeps silent.
|
12 He who is devoid of wisdom despises his neighbor,
But
a man of understanding holds his peace.
|
12 Whoever belittles his neighbor lacks sense,
but
a man of understanding remains silent.
|
12 A man who lacks judgment derides his neighbor, but a man of
understanding holds
his tongue.
|
12 The one who denounces his neighbor lacks wisdom,
but
the one who has discernment keeps silent.
|
12 Those who have no sense deride their neighbors,
but
those who have understanding hold their tongues.
|
12 It is foolish to belittle one’s neighbor;
a sensible person keeps quiet.
|
13 A busybody is revealing secret counsel,
And the faithful of spirit is covering the matter.
|
13 A
talebearer revealeth secrets:
But
he that is of a
faithful spirit concealeth the matter.
|
13 He who
goes about as a talebearer reveals secrets,
But
he who is trustworthy conceals a matter.
|
13 A talebearer reveals secrets,
But
he who is of a
faithful spirit conceals a matter.
|
13 Whoever
goes about slandering reveals secrets,
but
he who is trustworthy
in spirit keeps a thing covered.
|
13 A gossip betrays a confidence,
but
a trustworthy man keeps a secret.
|
13 The one
who goes about slandering others reveals secrets,
but
the one who is
trustworthy conceals a matter.
|
13 Gossips betray a confidence,
but
the trustworthy keep a secret.
|
13 A gossip goes around telling secrets,
but
those who are trustworthy can keep a confidence.
|
12.
He who is But a man
devoid of wisdom of understanding
despises holds his peace.
his neighbor, - - - - - - - - - -
13.
A talebearer But he
who is of a faithful spirit
reveals conceals
secrets, a matter.
11.12 "Antithetic, ternary. Reversing subject and predicate in the first cl., we may read: the fool mocks his neighbor (s0 Grk. Str. Kamp.); the sense is the same. The Heb. has despises." --- Crawford Toy in ICC
11.12a of wisdom...
"Heb
“heart.” The noun לֵב
(lev, “heart”) functions as a metonymy
of association for wisdom, since the heart is often associated with knowledge
and wisdom (BDB 524 s.v. 3.a)." ---NET Bible translation notes
11.12a despises his neighbor... "Heb
“despises” (so NASB) or “belittles” (so NRSV). The participle בָּז (baz, from בּוּז,
buz) means “to despise; to show
contempt for” someone. ... According to Proverbs (and the Bible as a whole) how one treats a neighbor is
an important part of righteousness. One was expected to be a good neighbor, and
to protect and safeguard the life and reputation of a neighbor." ---NET Bible translation notes
11.12b holds his peace... "Contempt, lack of due regard for one's neighbor, may show itself in various ways: in 14.21 (where its opposite is care for the poor) ... here, as it stands in contrast with silence, it involves speech." --- Crawford Toy in ICC
11.13 "Antithetic, ternary. A simple statement of two types of character." --- Crawford Toy in ICC
11.13 reveals...conceals... There are things that everybody does not need to know and are better left out of the public light. This reminds me of the similar principle in Matthew 18.15.
11.13a talebearer... "The Heb. expression describes the talebearer as one who goes about spreading malicious gossip -- lit. a walker of slander: see Jer. 6.23; 9.4(3); Ez. 22.9; Lev. 19:6." --- Crawford Toy in ICC
11.13b faithful spirit...
--------------------------------------------------
vv.14-15 Discreet and Indiscreet Silence and Speech
"Both 14 and 15 juxtapose imprudent action that brings disaster with prudent action that gives security..."
---Bruce Waltke in NICOT
YLT
|
KJV 1900
|
NASB95
|
NKJV
|
ESV
|
NIV84
|
NET
|
TNIV
|
NLT
|
14 Without counsels do
a people fall,
And
deliverance is in a multitude of
counsellors.
|
14 Where no counsel is,
the people fall:
But
in the multitude of counsellers there is safety.
|
14 Where there is no guidance
the people fall,
But
in abundance of counselors there is victory.
|
14 Where there is no counsel,
the people fall;
But
in the multitude of counselors there is safety.
|
14 Where there is no guidance,
a people falls,
but
in an abundance of counselors there is safety.
|
14 For lack of guidance
a nation falls,
but
many advisers make victory sure.
|
14 When there is no guidance
a nation falls,
but
there is success in the abundance of
counselors.
|
14 For lack of guidance
a nation falls,
but
victory is won through many advisers.
|
14 Without wise leadership,
a nation falls;
there
is safety in having many advisers.
|
15 Evil one suffereth when he hath been surety for a stranger,
And
whoso is hating
suretyship is confident.
|
15 He that is surety for a stranger shall smart for it:
And
he that hateth
suretiship is sure.
|
15 He who is guarantor for a stranger will surely suffer for it,
But
he who hates
being a guarantor
is secure.
|
15 He who is surety for a stranger will suffer,
But
one who hates
being surety is secure.
|
15 Whoever puts up security for a stranger will surely suffer harm,
but
he who hates
striking hands in pledge is secure.
|
15 He who puts up security for another will surely suffer,
but
whoever refuses
to strike hands in pledge is safe.
|
15 The one who puts up security for a stranger will surely have trouble,
but
whoever avoids
shaking hands
will be secure.
|
15 Whoever puts up security for a stranger will surely suffer,
but
whoever refuses
to shake hands in pledge is safe.
|
15 There’s danger in
putting up security for a stranger’s debt;
it’s safer
not to
guarantee another
person’s debt.
|
14.
Where there is no counsel, But
in the multitude of counselors
the people fall; there is safety.
15.
He But
one
who is surety who hates
being surety
for a stranger - - - - - - - - -
will suffer, is secure.
11.14
> "Antithetic, ternary. Civil and political adage." --- Crawford Toy in ICC
> "Verse 14 balances the teachings of prudent silence (vv. 12-13) with prudent speech. Both vv. 14 and 15 juxtaposition imprudent action that brings disaster with prudent action that gives security, but v. 14 pertains to civic matters and v. 15 to personal business." ---Garrett in Proverbs: pp.125-126 referenced by Bruce Waltke in NICOT
11.14a no counsel... "Guidance is lit. steering---there must be someone at the helm." --- Crawford Toy in ICC
"The word תַּחְבֻּלוֹת (takhvulot, “guidance; direction”) is derived
from the root I חָבַל
(khaval, “rope-pulling” and “steering”
or “directing” a ship; BDB 286 s.v.). Thus spiritual guidance is like steering
a ship, here the ship of state (R. N. Whybray, Proverbs [CBC], 68; Prov 1:5). Advice is necessary for the success of
a nationa nation." ---NET Bible translation notes
11.14b multitude of... "Proverbs never speak of a single counselor but of an abundance of counselors who assemble to for a sod (counsel: cf. 11.13; 15.22; 20.18; 24.6) and to arrive at a plan. The proverb counters the danger of caucus-dominated political practices." ---Bruce Waltke in NICOT
11.14b safety... "It is the commonest soteriological term in religious contexts but the rarest in everyday language, and it implies bring help to those in trouble rather than rescuing them from it. ---J. V. Sawyer, TDOT, 6:442, yāsha' ---Bruce Waltke in NICOT
"Heb
“victory.” This term תְּשׁוּעָה
(teshu’ah)
means “salvation” or “victory” (BDB 448 s.v.); cf. NAB, TEV “security”; NRSV,
NLT “safety.” Here, it connotes “success” as the antithesis of the nation
falling. The setting could be one of battle or economics. Victory or success
will be more likely with good advice. This assumes that the counselors are
wise." ---NET Bible translation notes
11.15
> "This verse is a janus forming a transition between speech that harms oneself, unlike the safety of counselors (vv. 8-14), and the danger of benevolent but risky wealth (vv. 15-21)." ---Bruce Waltke in NICOT
> "Antithetic, ternary. A prudential maxim, the wisdom of which." --- Crawford Toy in ICC
"Proverbs contains three references to surety ... all of them against it (11.15; 17.18; 20.16)." ---Koptak in NIVAP
11.15a He who is surety... "...the admonitions to neighbor love are qualified by this warning against surety." ---Koptak in NIVAP
11.15a stranger... "The
“stranger” could refer to a person from another country or culture, as it often
does; but it could also refer to an unknown Israelite, with the idea that the
individual stands outside the known and respectable community." ---NET Bible translation notes
11.15b being surety... "Heb
“striking.” The imagery here is shaking hands to seal a contract. The term
“hands” does not appear in the Hebrew text, but is implied.
(f) Benevolence and Community (11.16-22)
"This proverbs pair is coupled by syntax, paronomasia, and theme. Its quatrains parallel as subjects "gracious woman" and "kind person" in their A versets versus "violent man" and "cruel person" in their B versets and introduce the subunit's theme that noble traits of character bring true rewards but ignoble traits prove empty of benefits." ---Bruce Waltke in NICOT
YLT
|
KJV
|
NASB95
|
NKJV
|
ESV
|
NIV84
|
NET
|
TNIV
|
NLT
|
16 A gracious woman retaineth honour,
And terrible men retain riches.
|
16 A gracious woman retaineth honour:
And strong men retain riches.
|
16 A gracious woman attains honor, And
ruthless men attain riches.
|
16 A gracious woman retains honor, But
ruthless men retain riches.
|
16 A gracious woman gets honor, and
violent men get riches.
|
16 A kindhearted woman gains respect,
but ruthless men gain only wealth.
|
16 A generous woman gains honor, and
ruthless men seize wealth.
|
16 A kindhearted woman gains honor, but
ruthless men gain only wealth.
|
16 A gracious woman gains respect, but
ruthless men gain only wealth.
|
17 A kind man is rewarding his own
soul, And the fierce is troubling his own flesh.
|
17 The merciful man doeth good to his
own soul: But he that is cruel troubleth his own flesh.
|
17 The merciful man does himself good,
But the cruel man does himself harm.
|
17 The merciful man does good for his
own soul, But he who is cruel troubles his own flesh.
|
17 A man who is kind benefits himself,
but a cruel man hurts himself.
|
17 A kind man benefits himself, but a
cruel man brings trouble on himself.
|
17 A kind person benefits himself, but
a cruel person brings himself trouble.
|
17 Those who are kind benefit
themselves, but the cruel bring ruin on themselves.
|
17 Your kindness will reward you, but
your cruelty will destroy you.
|
16.
A gracious But
ruthless
woman men
retains retain
honor, riches.
17.
The merciful man But he who is cruel
does good for troubles
his
own soul, his own flesh.
11.16
> "Antithetic, ternary. This is the only verse in Pr. in which men are contrasted with men (such contrast is not made in 19.13)." --- Crawford Toy in ICC
> "Social esteem is of greater value than wealth gained by "rude victories." ---Cohen in Proverbs: p. 68 referenced by Bruce Waltke in NICOT
.
11.16a a gracious woman...
> "Heb “a
woman of grace.” The genitive חֵן
(khen, “grace”) functions as an
attributive adjective. The contrast is between “a gracious woman” (אֵשֶׁת־חֵן, ’eshet-khen), a woman who is not only
graceful but generous, and “powerful men,” a term usually having a bad sense,
such as tyrants or ruthless men." ---NET Bible translation notes
> "The phrase that we translate "graceful woman" can be understood as parallel with the "virtuous woman," of 12.4 and, more famously, or 31.10, but this is not certain." ---Tremper Longman III in BCOTWP
"...the contrast between upright gentleness and immoral force..."" --- Crawford Toy in ICC
11.16a honor... "Respect" (kabod) translates a term that can refere to wealth (Sst. 5.11' Ps. 49.16), but in Proverbs, it typically refers to human honor." ---Koptak in NIVAP
11.16b ruthless... "Heb
“those who are terrifying.” The term עָרִיץ
(’arits) refers to a person who
strikes terror into the hearts of his victims. The term refers to a ruthless
person who uses violence to overcome his victims (BDB 792 s.v.). Cf. ASV, NASB,
NLT “violent men”; NRSV “the aggressive." ---NET Bible translation notes
11.16b riches...
> " The reward of such violence is wealth, which sounds good on the surface, but to make sense of the contrast, I think we must understand "only wealth." That is wealth without honor." ---Tremper Longman III in BCOTWP
> "...only material goods that will be lost at the end of life." ---Koptak in NIVAP
> "The tyrant's best achievement becomes an invidious enemy of their lives; they possess neither the lasting fame nor the true fortuen they sought (see 10.2; 11.4)."
---Bruce Waltke in NICOT
> "As McKane rightly points out, this proverbs shows that "there is a harmony between enlightened self-interest and the common good." In other words, community and the individual are not always pitted against each other." ---Tremper Longman III in BCOTWP
> "The deed reflects the doer most. (Cf. 11.29; 12.20.)" ---Kidner in TOTC
> "Kindness and cruelty done to others turn back on the doer, as the other verses of this chapter attest.
11.17a does good...
Gāmal dentoes deliberately performing an act that affects someone favorable or unfavorably (see 3.2), but its antonym "to harm/hurt" certifies the favorable sense here."
---Bruce Waltke in NICOT
11.17b troubles his own...
> "...attempting to overthrow others for self-gratification boomerangs against the cruel..."
---Bruce Waltke in NICOT
> Compare with Haman in the book of Esther.
11.17b flesh... "There may be a conscious effort by the sage to contrast “soul” and “body”: He
contrasts the benefits of kindness for the “soul” (translated “himself”) with
the trouble that comes to the “flesh/body” (translated “himself”) of the cruel.
" ---NET Bible study notes
--------------------------------------------------
11.18-19 "Chiasms yoke vv. 18 and 19. "Righteousness" occurs at the core (vv. 18v, 19a) and the synonyms "wicked" "evil" at teh outer frame (vv. 18a, 19b)." ---Bruce Waltke in NICOT
YLT
|
KJV
|
NASB95
|
NKJV
|
ESV
|
NIV84
|
NET
|
TNIV
|
NLT
|
18 The wicked is getting a lying wage,
And whoso is sowing righteousness—a true reward.
|
18 The wicked worketh a deceitful work:
But to him that soweth righteousness shall be a sure reward.
|
18 The wicked earns deceptive wages,
But he who sows righteousness gets a true reward.
|
18 The wicked man does deceptive work,
But he who sows righteousness will have a sure reward.
|
18 The wicked earns deceptive wages,
but one who sows righteousness gets a sure reward.
|
18 The wicked man earns deceptive
wages, but he who sows righteousness reaps a sure reward.
|
18 The wicked person earns deceitful
wages, but the one who sows righteousness reaps a genuine reward.
|
18 The wicked earn deceptive wages, but
those who sow righteousness reap a sure reward.
|
18 Evil people get rich for the moment,
but the reward of the godly will last.
|
19 Rightly is righteousness for life,
And whoso is pursuing evil—for his own death.
|
19 As righteousness tendeth to life: So
he that pursueth evil pursueth it to his own death.
|
19 He who is steadfast in righteousness
will attain to life, And he who pursues evil will bring about his own death.
|
19 As righteousness leads to life, So
he who pursues evil pursues it to his own death.
|
19 Whoever is steadfast in
righteousness will live, but he who pursues evil will die.
|
19 The truly righteous man attains
life, but he who pursues evil goes to his death.
|
19 True righteousness leads to life,
but the one who pursues evil pursues it to his own death.
|
19 Truly the righteous attain life, but
those who pursue evil go to their death.
|
19 Godly people find life; evil people
find death.
|
18.
The wicked __________
man But he
who
does sows
deceptive righteousness
work, (wages) will have a sure reward.
19.
- - - - - - - - - - - So
he who pursues
As righteousness evil
leads to pursues it
life, to his own death.
11.18 "Antithetic, ternary. The form of expression is taken from industrial life." --- Crawford Toy in ICC
11.18a deceptive... "Whatever recompense or reward the wicked receive will not last, hence, it is
deceptive (R. B. Y. Scott,
Proverbs, Ecclesiastes [AB], 88).
" ---NET Bible study notes
11.18a work... The Heb. for work (AV) can mean also wages (RV, RSV); here the second line shows it as the latter. Moffatt puts it vividly; 'It is not real, what a bad man gains.' " ---Kidner in TOTC
11.18b righteousness...
> "His righteousness is implicitly compared to the farmer's scattered seed. Such a "farmer" [
works for]
true ('emet, , i.e., sure, certain, and reliable; see 11.13) pa
y (śeker), a rare word for payment for services presumable used for its paronomasia with "deceptive"
šequer."
---Bruce Waltke in NICOT
11.19
> "Antithetic, ternary." --- Crawford Toy in ICC
> "The theme of true and deceptive pay is now defined and escalated as life and death respectively."
---Bruce Waltke in NICOT
11.19a
> The first word (ken) can be translated as "true" or "sure," but also as the simple particle "thus" or "so." Some resolve the confusion by emending ken and tikkon ("to be firm or established") to keep the contrast of steady leading with "frantic pursuit." ----Clifford in Proverbs p.124; Van Leeuwen in Proverbs, p.118-119;referenced in NIVAC
> "The dramatic
yes, indeed! (
kēn) underscores the truth of what is about to be said (cf. "hand to hand" in v. 21)."
---Bruce Waltke in NICOT
11.19a leads to... "
Heb
“is to life.” The expression “leads to” does not appear in the Hebrew text, but
the idiom implies it; it is supplied in the translation for smoothness.
" ---NET Bible translation notes
11.19b pursues it to his own death...
"The phrase
“pursues it” does not appear in the Hebrew but has been supplied in the
translation from context.
" ---NET Bible translation notes
--------------------------------------------------
YLT
|
KJV
|
NASB95
|
NKJV
|
ESV
|
NIV84
|
NET
|
TNIV
|
NLT
|
20 An abomination to Jehovah are the
perverse of heart, And the perfect of the way are His delight.
|
20 They that are of a froward heart are
abomination to the LORD: But such as are upright in their way are his
delight.
|
20 The perverse in heart are an
abomination to the LORD, But the blameless in their walk are His delight.
|
20 Those who are of a perverse heart
are an abomination to the LORD, But the blameless in their ways are His
delight.
|
20 Those of crooked heart are an
abomination to the LORD, but those of blameless ways are his delight.
|
20 The LORD detests men of perverse
heart but he delights in those whose ways are blameless.
|
20 The LORD abhors those who are
perverse in heart, but those who are blameless in their ways are his delight.
|
20 The LORD detests those whose hearts
are perverse, but he delights in those whose ways are blameless.
|
20 The LORD detests people with crooked
hearts, but he delights in those with integrity.
|
21 Hand to hand, the wicked is not
acquitted, And the seed of the righteous hath escaped.
|
21 Though hand join in hand, the wicked
shall not be unpunished: But the seed of the righteous shall be delivered.
|
21 Assuredly, the evil man will not go
unpunished, But the descendants of the righteous will be delivered.
|
21 Though they join forces, the wicked
will not go unpunished; But the posterity of the righteous will be delivered.
|
21 Be assured, an evil person will not
go unpunished, but the offspring of the righteous will be delivered.
|
21 Be sure of this: The wicked will not
go unpunished, but those who are righteous will go free.
|
21 Be assured that the evil person will
certainly be punished, but the descendants of the righteous will not suffer
unjust judgment.
|
21 Be sure of this: The wicked will not
go unpunished, but those who are righteous will go free.
|
21 Evil people will surely be punished,
but the children of the godly will go free.
|
20.
Those who are - - - - - - - -
of a perverse But the blameless
heart in their ways
are an abomination are ___ delight
to the LORD, His
21.
Though they join forces, - - - - - - - -
- - - - - - - - - - But the posterity of
the wicked the righteous
will not go unpunished; will be delivered.
11.20
> "Antithetic, ternary. General statement of the moral demands of the divine favor; cf. 12.22; 14.2; 15.9..." --- Crawford Toy in ICC
> "As is also true of Proverbs, outcomes and rewards are not attributed to Yahweh directly but only by implication, as the juxtaposition of 11:20-21 shows. " ---Koptak in NIVAC
11.20a a perverse heart... ""The heart is the core of one's personality, and to characterize it as "crooked' is to say that it is evil (for "crooked," eqs, see also 2.15; 4.24; 6.12; 8.8; 17.20; 19.1; 22.5; 28.60. One the other hand, "innocence" implies clarity and straightforwardness (see 2.7, 21; 11.3, 5; etc.)." ---Tremper Longman III in BCOTWP
11.20b blameless... "
The noun
means “goodwill, favor, acceptance, will”; it is related to the verb רָצַה (ratsah) which means “to be pleased with; to
accept favorably.” These words are used frequently in scripture to describe
what pleases the Lord, meaning, what he accepts. In particular, sacrifices
offered properly find acceptance with God (Ps 51:19).
Here the lifestyle that is blameless pleases him."
---NET Bible translation notes
>>>
"The LORD is the final court of appeal, and although He alone can evaluate the heart, one's way proves whether the heart is blameless. Only he hands out life and death. The proverb calls for a transformation of human affections to correspond with God's affections. One must be sincere in his heart and constant in his way. No inbetween ground is granted."
---Bruce Waltke in NICOT
11.21 "Antithetic, ternary. The idea is a fundamental one in Pr., the reference being always to retribution in this life, ." --- Crawford Toy in ICC
11.21a Assuredly (NASB)...
> "The opening Hebrew phrase (literally, "hand to hand") is not certain in meaning, but from the context (see also 16.5b) most scholars take it to indicate the certainty of what follows. McKane may will be right that the phrase reflects the shaking of hands in order to finalize a deal. We thus translate it surely." ---Tremper Longman III in BCOTWP
> "Cf. English idioms: "cross my heart"; "my hand upon it" (= my word for it)." ---Bruce Waltke in NICOT
11.21a will not go unpunished... "Heb
“will not be free.” The verb נָקָה
(naqah) means “to be clean; to be
empty.” In the Niphal it means “to be free of guilt; to be clean; to be
innocent,” and therefore “to be exempt from punishment” (BDB 667 s.v. Niph).
The phrase “will not go unpunished” (cf. NAB, NASB, NIV, NRSV) is an example of
tapeinosis (a negative statement that emphasizes the positive opposite
statement): “will certainly be punished” (cf. TEV, CEV, NLT)."
---NET Bible translation notes
11.21b p0sterity... "The implication is that one's behavior effects not just oneself but one's children as well." --- Garrett in NAC
11.21b will be delivered... "Heb
“will be delivered” (so NASB). The phrase “from unjust judgment” does not
appear in the Hebrew but is implied by the idiom."
---NET Bible translation notes
--------------------------------------------------
YLT
|
KJV 1900
|
NASB95
|
NKJV
|
ESV
|
NIV84
|
NET
|
TNIV
|
NLT
|
22 A ring of gold in the nose of a sow—A fair woman and stubborn
of behaviour.
|
22 As a jewel of gold in a swine’s snout, So is a fair woman
which is without discretion.
|
22 As a ring of gold in a swine’s snout So is a beautiful woman
who lacks discretion.
|
22 As a ring of gold in a swine’s snout, So is a lovely woman
who lacks discretion.
|
22 Like a gold ring in a pig’s snout is a beautiful woman
without discretion.
|
22 Like a gold ring in a pig’s snout is a beautiful woman who
shows no discretion.
|
22 Like a gold ring in a pig’s snout is a beautiful woman who
rejects discretion.
|
22 Like a gold ring in a pig’s snout is a beautiful woman who
shows no discretion.
|
22 A beautiful woman who lacks discretion is like a gold ring in
a pig’s snout.
|
11.22
> "A simple comparison, ternany, but with omission of the particle of comparison -- the Heb. says:." --- a golden ring . . . is a fair woman . . ." Crawford Toy in ICC
> This single line, sarcastic proverb emplys the synthetic pattern +/- :: +/- and forms an inclusio with v. 16, thereby dividing vv. 16-21 from 23-28. it is the second to emply embglematic parallelism (see 10.26). Its emblematic parallels (see 10.26) draw an absurd comparison between..."
---Bruce Waltke in NICOT11.22a in a swine’s snout... "In the snout of a pig refers either to a boar (Ps. 80.13[14]) or to a domesticated pig (Lev. 11.17; Isa. 65.4). Both were regarded negatively as unclean and coarse. The metaphor involves the pig's obnoxious habit of eating swill and rooting in dung and its insensibility in wasting and tarnishing the precious ornament." ---Bruce Waltke in NICOT
11.22b is... "The verb “is”
does not appear in the Hebrew but is supplied in the translation for the sake
of clarity and smoothness."
---NET Bible translation notes
11.22b discretion... "
Heb
“taste.” The term can refer to physical taste (
Exod
16:31), intellectual discretion (
1 Sam 25:33),
or ethical judgment (
Ps 119:66). Here it
probably means that she has no moral sensibility, no propriety, no good taste –
she is unchaste. Her beauty will be put to wrong uses."
---NET Bible translation notes
Two perspectives:
1.
"The picture of a beautiful ornament placed where it will be covered in
mud and swill suggests that physical beauty without character is also
not fitting, out of place." ---Koptak in NIVAC
2. "The sage, though, is writing from the perspective of the man. As one
looks at a pig and sees only the gold ring, so is a man who is so
enamored by a woman's physical beauty that he does not recognize he lack
of discretion. The sage is warning those who will listen that the
beauty is not worth all the problems that a woman's indiscretion will
bring to him." ---Tremper Longman III in BCOTWP
> cf. Proverb 31.30
(NKJV)
Charm is deceitful and beauty is passing,
But a woman who fears the Lord, she shall be praised. --------------------------------------------------
Discussion
Questions:
·
What
do these verses say is the aim in how we "spend" our deeds, our
goods, and words? How are your children using their words and
"power?" Which of these proverbs do you think would be
especially effective in encouraging your child(ren) to bless others instead of
pushing (or bullying) for their own benefit or amusement?
·
Verses 12 and
13 emphasize how blabbing secrets about people is a way to "despise"
them. Talk about how you teach your children to be discrete in what say
about what happens at home.
·
How do we
teach them to discern between gossip/tattling and respectful reporting about
something truely serious? (A helpful tip is "Tattling is
something you do to get someone IN trouble, and telling is something you
do to get someone OUT of trouble.")
·
How do these
verses (esp. 16 and 22) help us to dispel the false assumption "that women
need looks and men need money if they are to be attractive to one
another?" ---Koptak in NIVAC
ADVICE:
· It may seem
cruel to point out to children when their actions and words illustrate the
common proverb, "What goes around comes around." This contemporary
proverbs is similar (in a secular way) to 11.5, 15, 17. We should
graciously (and with the heart of a teacher, not a judge) point out to children
when they are reaping what they have sown. (We may also need to remind
our children that the reward is not always instant and sometimes we have to
entrust ourselves to Him who will one day judge all people.)
TIPS:
·
When you have
your children memorize from Proverbs, think about having them memorize two or
three verses that go together so that they can benefit from the richness of the
broader contexts. (i.e. 10 and 11; 12 and 13; 16 and 17 or 16 and 22; 18 and
19; 20 and 21)
·
Verse 22 is an
illustration of what William E Mouser, Jr. in his book, Walking in Wisdom: Studying the Proverbs of Solomon, calls “cerebral
cartoons.” A good activity may be for
your child to draw (or color) a picture while you supply the application and a
Bible story to illustrate. Most of
the verses in chapters 25 and 26 are great verses to use this way.
Pictures from Proverbs
