Proverbs 10:19

10:19 When words abound, transgression is inevitable, ¹ 

but the one who restrains ²  his words ³  is wise.

Proverbs 10:1

The First Collection of Solomonic Proverbs ⁴ 

10:1 The Proverbs of Solomon:

A wise child ⁵  makes a father rejoice, ⁶ 

but a foolish child ⁷  is a grief to his mother. ⁸ 

Proverbs 10:27

10:27 Fearing the Lord ⁹  prolongs life, ¹⁰ 

but the life span ¹¹  of the wicked will be shortened. ¹² 

Proverbs 10:2

10:2 Treasures gained by wickedness ¹³  do not profit,

but righteousness ¹⁴  delivers from mortal danger. ¹⁵ 

Proverbs 18:1

18:1 One who has isolated himself ¹⁶  seeks his own desires; ¹⁷ 

he rejects ¹⁸  all sound judgment.

Proverbs 18:1

18:1 One who has isolated himself ¹⁹  seeks his own desires; ²⁰ 

he rejects ²¹  all sound judgment.

Proverbs 2:1

Benefits of Seeking Wisdom ²² 

2:1 My child, ²³  if ²⁴  you receive my words,

and store up ²⁵  my commands within you,

[10:19]  ¹ tn Heb “does not cease.” It is impossible to avoid sinning in an abundance of words – sooner or later one is bound to say something wrong.

[10:19]  ² tn Or “holds his lips under control.” The verb חָשַׂךְ (khasakh) means “to withhold; to restrain; to hold in check” (BDB 362 s.v.). The related Arabic term is used in reference to placing a piece of wood in the mouth of a goat to prevent it from sucking (HALOT 359 s.v. חשׂךְ).

[10:19]  ³ tn Heb “his lips” (so KJV, NAB, NASB); NIV “his tongue.” The term “lips” is a metonymy of cause for speech.

[10:1]  ⁴ sn Beginning with ch. 10 there is a difference in the form of the material contained in the book of Proverbs. No longer are there long admonitions, but the actual proverbs, short aphorisms dealing with right or wrong choices. Other than a few similar themes grouped together here and there, there is no arrangement to the material as a whole. It is a long collection of approximately 400 proverbs.

[10:1]  ⁵ tn Heb “son.”

[10:1]  ⁶ tn The imperfect tense describes progressive or habitual action, translated here with an English present tense. These fit the nature of proverbs which are general maxims, and not necessarily absolutes or universal truths. One may normally expect to find what the proverb notes, and one should live according to its instructions in the light of those expectations; but one should not be surprised if from time to time there is an exception. The fact that there may be an exception does not diminish the need to live by the sayings.

[10:1]  ⁷ tn Heb “son.”

[10:1]  ⁸ tn Heb “grief of his mother.” The noun “grief” is in construct, and “mother” is an objective genitive. The saying declares that the consequences of wisdom or folly affects the parents.

[10:27]  ⁹ tn Heb “the fear of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) functions as an objective genitive.

[10:27]  ¹⁰ tn Heb “days” (so KJV, ASV).

[10:27]  ¹¹ tn Heb “years.” The term “years” functions as a synecdoche of part (= years) for the whole (= lifespan).

[10:27]  ¹² 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.

[10:2]  ¹³ tn Heb “treasures of wickedness” (so KJV, ASV); NASB “Ill-gotten gains”; TEV “Wealth that you get by dishonesty.”

[10:2]  ¹⁴ sn The term “righteousness” here means honesty (cf. TEV). Wealth has limited value even if gained honestly; but honesty delivers from mortal danger.

[10:2]  ¹⁵ tn Heb “death.” This could refer to literal death, but it is probably figurative here for mortal danger or ruin.

[18:1]  ¹⁶ tn The Niphal participle functions substantively and has a reflexive nuance: “one who has separated himself” (cf. KJV, ASV, NASB). He is not merely anti-social; he is a problem for society since he will defy sound judgment. The Mishnah uses the verse to teach the necessity of being part of a community because people have social responsibilities and need each other (m. Avot 2:4).

[18:1]  ¹⁷ tc The MT has “seeks [his own] desire[s].” The translation in the LXX represents a Hebrew Vorlage of לְתֹאֲנָה (lÿto’anah) instead of לְתַאֲוָה (lÿta’avah); this could be translated “seeks his own occasion,” that is, “his own pretext” (C. H. Toy, Proverbs [ICC], 354; cf. NAB). The MT makes sense as it stands and the emendation is not really necessary.

[18:1]  ¹⁸ tn Heb “breaks out”; NRSV “showing contempt for”; NLT “snarling at.” This individual breaks out in contention against sound judgment. He is in opposition to society (e.g., Prov 17:14; 20:3).

[18:1]  ¹⁹ tn The Niphal participle functions substantively and has a reflexive nuance: “one who has separated himself” (cf. KJV, ASV, NASB). He is not merely anti-social; he is a problem for society since he will defy sound judgment. The Mishnah uses the verse to teach the necessity of being part of a community because people have social responsibilities and need each other (m. Avot 2:4).

[18:1]  ²⁰ tc The MT has “seeks [his own] desire[s].” The translation in the LXX represents a Hebrew Vorlage of לְתֹאֲנָה (lÿto’anah) instead of לְתַאֲוָה (lÿta’avah); this could be translated “seeks his own occasion,” that is, “his own pretext” (C. H. Toy, Proverbs [ICC], 354; cf. NAB). The MT makes sense as it stands and the emendation is not really necessary.

[18:1]  ²¹ tn Heb “breaks out”; NRSV “showing contempt for”; NLT “snarling at.” This individual breaks out in contention against sound judgment. He is in opposition to society (e.g., Prov 17:14; 20:3).

[2:1]  ²² sn The chapter begins with an admonition to receive wisdom (1-4) and then traces the benefits: the knowledge of God and his protection (5-8), moral discernment for living (9-11), protection from evil men (12-15) and immoral women (16-19), and enablement for righteous living (20-22).

[2:1]  ²³ tn Heb “my son.”

[2:1]  ²⁴ sn Verses 1-11 form one long conditional sentence in the Hebrew text: (1) the protasis (“if…”) encompasses vv. 1-4 and (2) the apodosis (“then…”) consists of two parallel panels in vv. 5-8 and vv. 9-11 both of which are introduced by the particle אָז (’az, “then”).

[2:1]  ²⁵ sn The verb “to store up” (צָפַן, tsafan; cf. NAB, NLT “treasure”) in the second colon qualifies the term “receive” (לָקַח, laqakh) in the first, just as “commands” intensifies “words.” This pattern of intensification through parallelism occurs throughout the next three verses. The verb “to store up; to treasure” is used in reference to things of value for future use, e.g., wealth, dowry for a bride. Since proverbs will be useful throughout life and not always immediately applicable, the idea of storing up the sayings is fitting. They will form the way people think which in turn will influence attitudes (W. G. Plaut, Proverbs, 43).