SIL Translator’s Notes on Proverbs 2020 – Page 92

SIL Translator’s Notes on Proverbs 16:27

16:27

The first line of this proverb indicates that a scoundrel makes plans to harm other people. The second line draws attention to the harmful words that he speaks. It compares them to a very hot fire that destroys what it burns.

27a A worthless man digs up evil,

27b and his speech is like a scorching fire.

The parallelism implies that there is a close connection between his plans and his destructive words. It probably implies that he specifically plans to use destructive words in his efforts to cause harm and trouble to others.

16:27a

A worthless man digs up evil: In Hebrew, this line is more literally “A scoundrel digs evil.” There are two main ways to interpret the meaning of this line:

(1) The word “digs” means “plots ” or “plans.” A scoundrel exerts effort to design a plan to harm other people. For example:

Worthless people plan trouble (Contemporary English Version)

(2) The word “digs” means “digs up.” A scoundrel exerts effort to find information that will harm other people. For example:

A worthless man digs up evil (New American Standard Bible)

It is recommended that you follow interpretation (1), along with most versions and scholars.

A worthless man: The Hebrew phrase (“person of worthlessness”) that the Berean Standard Bible translates as worthless man refers to a person who is both wicked and produces no good. (See the note on 6:12a.) Some other ways to translate this phrase are:

A wicked scoundrel (NET Bible)
-or-
A worthless person (New Jerusalem Bible)

digs up evil: In this context, the word evil means “harm,” “misfortune,” or “trouble.”

Some other ways to translate this line are:

Useless people make evil plans (New Century Version)
-or-
Evil people look for ways to harm others (Good News Translation)

16:27b

and his speech is like a scorching fire: This line is a simile that compares the scoundrel’s words to the destructive effects of a scorching fire. The verse does not specifically define the scoundrel’s speech. It may refer to insults, malicious gossip, slander, or any words that destroy another person’s reputation or the harmony of a group of people.

In some languages, it may be necessary to use a word or phrase that refers specifically to one kind of harmful speech. For example, the NET Bible refers specifically to slander. It has:

and his slander is like a scorching fire

If possible, use a word or phrase that can refer to more than one kind of destructive speech. For example:

and their words are like a burning fire (New Century Version)
-or-
Even their words burn like a flaming fire. (Contemporary English Version)

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SIL Translator’s Notes on Proverbs 17:26

17:26

Notice the parallel parts that are similar in meaning:

26a It is surely not good to punish the innocent

26b or to flog a noble for his honesty.

The context of this verse is probably a legal case. Both lines describe unjust punishments of innocent people. The second line probably describes a more severe or unjust situation than the first line.

17:26a

It is surely not good: In this context, the phrase not good means “not right” (Revised English Bible).

to punish: The verb that the Berean Standard Bible translates as punish refers specifically to imposing a fine on someone. Many English versions translate this word with the more general meaning punish, like the Berean Standard Bible. It is very acceptable to translate it this way. However, the specific term better emphasizes the progression from a relatively minor fine/payment to a more severe flogging or beating.

the innocent: The word that the Berean Standard Bible translates here as innocent is often translated as “righteous.” In this context, it refers to someone who is not guilty of a crime, so innocent accurately expresses the meaning.

Some other ways to translate this line are:

It is wrong to fine a person who has not committed a crime.
-or-
It is not right to make an innocent person pay a fine (Good News Translation)
-or-
It isn’t fair to punish the innocent (Contemporary English Version)

17:26b

or to flog a noble for his honesty: There are different interpretations for both phrases in this line. Some ways to translate the whole line will be given after the interpretations for each phrase have been discussed.

to flog a noble: The phrase that the Berean Standard Bible translates as to flog a noble is literally “to flog nobles.” There are two ways to interpret the word “nobles.”

(1) It refers to people of high moral character. For example:

those of noble mind (Revised English Bible)
-or-
honorable men (NET Bible)

(2) It refers to people of high rank or status. For example:

leaders (New Century Version)
-or-
the great (Tanakh: The Holy Scriptures)

It is recommended that you follow interpretation (1), along with most scholars. This meaning forms a better parallel with “the innocent” in 17:26a.

for his honesty: In Hebrew, the phrase that the Berean Standard Bible translates as for his honesty is literally “against/according to uprightness.” There are two ways to interpret this phrase:

(1) The phrase means “against uprightness.” It refers to a punishment that is “unjust” or “not right.” For example:

…is an injustice (New Jerusalem Bible)

(2) The phrase means “according to ⌊their⌋ uprightness.” It refers to a punishment that is given to people of noble status or character because of their integrity or honesty. For example:

for being honest (New Century Version)

It is recommended that you follow interpretation (1). It provides a better parallel for the phrase “not good” in 17:26a.

Some ways to translate this whole line are:

It is wrong to inflict blows on those of noble mind (Revised English Bible)
-or-
justice is perverted when good people are punished (Good News Translation)
-or-
and to flog honorable men is wrong (NET Bible)

General Comment on 17:26a–b

In some languages, it may be more natural to combine and/or reorder the parallel parts. For example:

It isn’t fair to punish the innocent and those who do right. (Contemporary English Version)

SIL Translator’s Notes on Proverbs 19:6

19:6–7

These two verses contrast with one another. Verse 19:6 talks about the many people who want to be friends of a generous leader. Verse 19:7 discusses the situation of a poor person whose friends and relatives abandon him.

19:6

Notice the parallel parts that are similar in meaning:

6a
Many seek the favor of the prince,

6b and everyone is a friend of the gift giver.

The use of “Many” in 19:6a and “everyone” in 19:6b indicates that both statements are true in general. The parallelism implies that the “prince” that is mentioned here is a generous person who gives gifts. It is also implied that “the gift giver” has enough wealth and status to give gifts to many people.

19:6a

Many seek the favor of the prince: There are two ways to interpret the word that the Berean Standard Bible translates as the prince :

(1) It refers to a person who has high rank or status, such as a government official. For example:

Many curry favor with the great (Revised English Bible)
-or-
people want to please a leader (New Century Version)

(2) It refers to a person who is generous. For example:

Many seek the favor of a generous man (English Standard Version)
-or-
Many try to win the kindness of a generous person (God’s Word)

The Display follows interpretation (1), along with most versions. You may follow either interpretation, depending on what makes sense in your culture. Both interpretations are well supported. Rulers are usually wealthy and have the authority to grant favors. On the other hand, “a generous man” forms a closer parallel with “a man who gives gifts.”

seek the favor: The Hebrew idiom that the Berean Standard Bible translates as seek the favor is literally “stroke the face.” It means to try to gain someone’s favor. It may imply flattery.

19:6b

and everyone is a friend of the gift giver: The phrase that the Berean Standard Bible translates as the gift giver is literally “a man of gifts.” It refers to a person who frequently or characteristically gives gifts to others. Such a person is, of course, generous. Some other ways to translate this phrase are:

a giver of gifts (New Revised Standard Version)
-or-
a lavish giver (Revised English Bible)

SIL Translator’s Notes on Proverbs 20:9

20:9

This verse uses a rhetorical question to emphasize that no one can truthfully claim to be morally pure. The parallel parts give the content of the rhetorical question. They are similar in meaning.

9a Who can say, “I have kept my heart pure ;

9b
I am cleansed from my sin ”?

20:9a

Who can say: This clause is a rhetorical question. The implied answer is “No one.” Some other ways to translate this question are:

• Use a slightly different rhetorical question. For example:

Can any of us really say, “…”? (Contemporary English Version)

• Use a rhetorical question and make the implied answer explicit. For example:

Who can say, “…”? No one, of course!

• Use a statement. For example:

No one can say, “…” (New Century Version)

I have kept my heart pure: In Hebrew, this clause is literally “I have purified/cleansed my heart.” It can refer to a past action or to a present condition. For example:

I have cleansed my heart (New Jerusalem Bible)
-or-
I am innocent (New Century Version)

This clause refers primarily to a person’s thoughts and motives. Some other ways to express this meaning are:

My thoughts are pure (Contemporary English Version)
-or-
I have a clear conscience (Revised English Bible)

20:9b

I am cleansed from my sin: In Hebrew, this clause is literally “I am pure from my sin,” as in the New American Standard Bible. The verb “to be pure/clean” is used frequently in the Old Testament to refer to ritual cleanness. Here it refers primarily to a person who is morally pure and is not guilty of sinful deeds. Some other ways to translate this clause are:

I am purified of my sin (New Jerusalem Bible)
-or-
I am pure and free from sin (New Living Translation (2004))

General Comment on 20:9a–b

In addition to the options given in 20:9a, some other ways to translate the parallel parts are:

• Use a rhetorical question for each line. See the first meaning line in the Display.

• Use a rhetorical question for one line and a statement for the other line. For example:

Can anyone say, “I have a clean conscience”? No, no one can truthfully say, “I am not guilty of any sin.”

• Use an indirect quote in one or both lines. For example:

Can anyone really say that his conscience is clear, that he has gotten rid of his sin? (Good News Translation)

SIL Translator’s Notes on Proverbs 21:12

21:12

In this proverb, the first line describes the careful evaluation of a wicked person’s household. The second line describes the resulting punishment.

12a The Righteous One considers the house of the wicked

12b and brings the wicked to ruin.

21:12a

The Righteous One: There are two ways to interpret the Hebrew word that the Berean Standard Bible translates as The Righteous One :

(1) It refers to the LORD, who is righteous. For example:

God, the righteous one (Good News Translation)

(2) It refers to a person who is righteous. For example:

A righteous person (God’s Word)

It is recommended that you follow interpretation (1), along with most versions and scholars. The Righteous One does not occur elsewhere in Proverbs as a title for the LORD. However, his role in judging the wicked is mentioned in a number of verses. No verses say that righteous people observe the households of the wicked in order to bring them to ruin.

Righteous: In the context of judging the wicked, the word Righteous indicates that the LORD always acts in a way that is right and just.

In some languages, it may be necessary to translate the phrase “The Righteous One” as a separate sentence. For example:

The Lord always does what is right.
-or-
God is always fair! (Contemporary English Version)

considers the house of the wicked: In Hebrew, this phrase indicates that the LORD carefully observes, watches, or evaluates the household of a wicked person. The phrase probably refers to the household or family as a whole, including the wicked person. Some other ways to translate this phrase are:

knows what is going on in the homes of the wicked (New Living Translation (2004))
-or-
carefully observes the actions of a wicked family
-or-
He knows what the wicked do (Contemporary English Version)

21:12b

and brings the wicked to ruin: In Hebrew, this phrase is literally “and twists/overturns wicked (people) to calamity/distress.” In this context, it implies that the LORD changes the direction of wicked people’s lives so that they experience disaster instead of prosperity. Some other ways to translate this phrase are:

he will bring disaster on them (New Living Translation (2004))
-or-
and will punish them (Contemporary English Version)

SIL Translator’s Notes on Proverbs 22:13

22:13

This verse gives the lazy person’s ridiculous excuse for not going to work.

13a The slacker says, “There is a lion outside !

13b I will be slain in the streets !”

22:13a–b

There is a textual issue here:

(1) The Masoretic Text has one excuse. The lazy person is afraid of being killed by a lion outside in the streets. For example:

13a The lazy person says, “There is a lion outside! 13b I shall be killed in the streets!” (New Revised Standard Version)

(2) The LXX has two excuses. The lazy person is either afraid of a lion or he is afraid of murderers outside in the streets. For example:

13a The sluggard says, “There is a lion outside!” 13b or, “I will be murdered in the streets!” (New International Version)

It is recommended that you follow option (1) along with most versions and scholars.

The slacker says, “There is a lion outside! I will be slain in the streets!”: The parallel terms outside and in the streets refer to the same location. The lazy person says that he is afraid to go outside into the streets lest he be slain there by a lion. In some languages, it may be more natural to reorder or combine these terms. For example:

The lazy man says, “There’s a lion in the street; I shall be killed if I step outside.” (Tanakh: The Holy Scriptures)
-or-
The lazy person claims, “There’s a lion out there! If I go outside, I might be killed!” (New Living Translation (2004))

It is implied that the words of the lazy person are simply an excuse for not wanting to work. In some languages, it may be helpful to make this explicit. For example:

Don’t be so lazy that you say, “If I go to work, a lion will eat me!” (Contemporary English Version)
-or-
Lazy people stay at home; they say a lion might get them if they go outside. (Good News Translation)

Notice that the Good News Translation has used an indirect quote instead of a direct quote. Use whichever is more natural in your language.

Notice also that the Contemporary English Version has left the phrases outside and in the streets implied. This may be a good option in some languages.

SIL Translator’s Notes on Proverbs 23:16

23:16

My inmost being: In Hebrew, the word that the Berean Standard Bible translates as inmost being is literally “kidneys.” It is used here as a figure of speech that represents the whole person. It also represents the source of a person’s strongest emotions, whether sorrow or joy. If your language uses a different organ of the body to refer to such emotions, consider using it here.

will rejoice: In Hebrew, this verb refers to the kind of intense joy that a person expresses in his actions. Here it figuratively describes the author’s kidneys as singing, shouting, or jumping for joy. This is the only verse in Proverbs where this Hebrew verb and the word “kidneys” occur.

Some ways to translate this clause are:

My inmost being will exult (English Standard Version)
-or-
Everything in me will celebrate (New Living Translation (2004))
-or-
I feel like dancing from extreme joy

when your lips speak what is right: In this context, the phrase your lips represents the son himself. The word that most English versions translate as right means “honest,” “straightforward,” or “fair.” It implies here that the son’s words straightforwardly express what he is thinking. It does not mean “right” in the sense of “correct.” Some other ways to translate this clause are:

when from your lips come honest words (New Jerusalem Bible)
-or-
if you are truthful (Contemporary English Version)

See how you translated the similar expression in the second line of 8:6.

General Comment on 23:15–16

In some languages, it may be more natural to combine and/or reorder the lines of this saying so that the son’s good character traits and the father’s response occur together. See 23:15–16 (combined/reordered) in the Display.

SIL Translator’s Notes on Proverbs 24:13

Paragraph 24:13–14 Saying 26

In this saying, the teacher advises his son to gain wisdom. He advises this by first describing the benefits of eating honey (13a–b). He then compares the similar benefits of wisdom (14a). He concludes that a person who gains wisdom can look forward with certainty to a good future (14b–c). See the General Comment on 24:13–14 after the note on 24:14b–c for a way to reorder the verses in this saying.

24:13

Notice the parallel parts that are similar in meaning:

13a Eat honey, my son, for it is good,

13b
and the honeycomb is sweet to your taste.

24:13a–b

Eat honey…for it is good, and the honeycomb is sweet to your taste: The command Eat honey is followed by parallel reasons why the son should obey this command. Most English versions introduce the first reason with a word such as for or “because” (New Century Version). They do not use a specific word to introduce the second reason.

In some languages, it may be more natural to introduce both reasons without a specific word. For example:

My child, eat honey; it is good. (Good News Translation)

Honey from the honeycomb tastes sweet. (New Century Version)

Use a natural way in your language to introduce these reasons.

honey…honeycomb: The word honeycomb further describes honey in the first line. It refers to honey in the honeycomb. People considered this honey to be especially desirable. Some other ways to translate the second term are:

honey that drips from the comb (New Jerusalem Bible)
-or-
the drippings of the honeycomb (English Standard Version)
-or-
the honeycomb (Revised English Bible)

good…sweet to your taste: The word good refers in general to honey’s beneficial qualities. It includes enjoyable taste as well as benefits to health. The parallel phrase is literally “sweet on your palate.” It focuses specifically on the taste of honey. Some other ways to translate the second phrase are:

sweet on your tongue (Good News Translation)
-or-
tastes sweet

24:13a

my son: See how you translated this phrase in 23:15. In that verse, the Berean Standard Bible put the phrase at the beginning of the sentence. You should put it wherever it is natural in your language.

General Comment on 24:13a–b

In some languages, it may be more natural to combine and/or reorder one or more of the parallel parts. For example:

My child, eat honey, because it has benefits and is also sweet/delicious.

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Source: SIL Translator’s Notes on Proverbs 2020

SIL Translator’s Notes on Proverbs 16:27

SIL Translator’s Notes on Proverbs 17:26

SIL Translator’s Notes on Proverbs 19:6

SIL Translator’s Notes on Proverbs 20:9

SIL Translator’s Notes on Proverbs 21:12

SIL Translator’s Notes on Proverbs 22:13

SIL Translator’s Notes on Proverbs 23:16

SIL Translator’s Notes on Proverbs 24:13

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