Proverbs 2:13

2:13 who leave ¹  the upright ²  paths

to walk on the dark ³  ways,

Proverbs 4:11

4:11 I will guide you ⁴  in the way of wisdom

and I will lead you in upright paths. ⁵ 

Proverbs 12:15

12:15 The way of a fool ⁶  is right ⁷  in his own opinion, ⁸ 

but the one who listens to advice is wise. ⁹ 

Proverbs 14:12

14:12 There is a way that seems right to a person, ¹⁰ 

but its end is the way that leads to death. ¹¹ 

Proverbs 16:25

16:25 There is a way that seems right to a person, ¹² 

but its end is the way that leads to death. ¹³ 

Proverbs 21:2

21:2 All of a person’s ways seem right in his own opinion, ¹⁴ 

but the Lord evaluates ¹⁵  the motives. ¹⁶ 

Proverbs 21:8

21:8 The way of the guilty person ¹⁷  is devious, ¹⁸ 

but as for the pure, ¹⁹  his way is upright.

Proverbs 29:27

29:27 An unjust person is an abomination to the righteous,

and the one who lives an upright life is an abomination to the wicked. ²⁰ 

Proverbs 17:26

17:26 It is terrible ²¹  to punish ²²  a righteous person,

and to flog ²³  honorable men is wrong. ²⁴ 

Proverbs 20:11

20:11 Even a young man ²⁵  is known ²⁶  by his actions,

whether his activity is pure and whether it is right. ²⁷ 

[2:13]  ¹ tn The articular plural active participle functions as attributive adjective for אִישׁ (’ish, “man”) in v. 12b, indicating that אִישׁ (“man”) is collective.

[2:13]  ² tn Heb “paths of uprightness.” The noun יָשָׁר (yashar, “uprightness; straightness”) is an attributive genitive. The moral life is described in Proverbs as the smooth, straight way (2:13; 4:11). The wicked abandon the clear straight path for an evil, crooked, uncertain path.

[2:13]  ³ tn Heb “ways of darkness.” Darkness is often metaphorical for sinfulness, ignorance, or oppression. Their way of life lacks spiritual illumination.

[4:11]  ⁴ tn The form הֹרֵתִיךָ (horetikha) is the Hiphil perfect with a suffix from the root יָרָה (yarah, “to guide”). This and the parallel verb should be taken as instantaneous perfects, translated as an English present tense: The sage is now instructing or pointing the way.

[4:11]  ⁵ tn Heb “in the tracks of uprightness”; cf. NAB “on straightforward paths.” Both the verb and the object of the preposition make use of the idiom – the verb is the Hiphil perfect from דֶּרֶךְ (derekh, related to “road; way”) and the object is “wagon tracks, paths.”

[12:15]  ⁷ sn The way of a fool describes a headlong course of actions (“way” is an idiom for conduct) that is not abandoned even when wise advice is offered.

[12:15]  ⁸ sn The fool believes that his own plans and ideas are perfect or “right” (יָשָׁר, yashar); he is satisfied with his own opinion.

[12:15]  ⁹ tn Heb “in his own eyes.”

[12:15]  ¹⁰ tn Or “a wise person listens to advice” (cf. NIV, NRSV, TEV, CEV, NLT).

[14:12]  ¹⁰ tn Heb “which is straight before a man.”

[14:12]  ¹¹ tn Heb “the ways of death” (so KJV, ASV). This construct phrase features a genitive of destiny: “ways that lead to [or, end in] death.” Here death means ruin (e.g., Prov 7:27; 16:25). The LXX adds “Hades,” but the verse seems to be concerned with events of this life.

[16:25]  ¹³ tn Heb “There is a way that is right before a man [to the face of a man].”

[16:25]  ¹⁴ tn Heb “the ways of death” (so KJV, ASV). This construct phrase features a genitive of destiny: “ways that lead to [or, end in] death.”This proverb is identical to 14:12.

[21:2]  ¹⁶ tn Heb “in his own eyes.” The term “eyes” is a metonymy for estimation, opinion, evaluation.

[21:2]  ¹⁷ tn Heb “weighs” (so NASB, NIV, NRSV); NLT “examines”; NCV, TEV “judges.”

[21:2]  ¹⁸ tn Heb “the hearts.” The term לֵב (lev, “heart”) is used as a metonymy of association for thoughts and motives (BDB 660-61 s.v. 6-7). Even though people think they know themselves, the Lord evaluates motives as well (e.g., Prov 16:2).

[21:8]  ¹⁹ tn The first line of the proverb is difficult. Since וָזָר (vazar) occurs only here it has been given much attention. The translation of “guilty” is drawn from an Arabic cognate meaning “to bear a burden” and so “to be sin laden” or “guilty” (cf. NASB, NIV, NCV, NRSV, NLT). G. R. Driver prefers to read the line as “a man crooked of ways is false [zar]” (“Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 185). C. H. Toy adopts the meaning of “proud” (Proverbs [ICC], 400). Whatever the reading, “guilty” or “proud” or “false,” the idea is that such people are devious. Bad people are underhanded; good people are aboveboard (C. H. Toy, Proverbs [ICC], 400). Another way to analyze the line is to read it with the definition “strange, stranger”: “The way of a man and a stranger is perverse.” But this is unclear, and would form no satisfactory contrast to 8b. Another suggestion is “the way of (usual) man is changeable and strange, but the pure fellow leads a straight and even course” (J. H. Greenstone, Proverbs, 244); cf. NLT “the innocent travel a straight road.”

[21:8]  ²⁰ tn The form הֲפַכְפַּךְ (hafakhfakh) is an adjective with an intensified meaning due to the duplication of the second and third radicals; it means “very devious; crooked” (from the verb “to overturn”).

[21:8]  ²¹ tn If this translation stands, then the construction is formed with an independent nominative absolute, resumed by the suffixed noun as the formal subject. It draws attention to the “pure” or “innocent” person in contrast to the previously mentioned wicked.

[29:27]  ²² tn Heb “who is upright in the way” (so NASB; KJV and ASV are similar). Here “in the way” refers to the course of a person’s life, hence “who lives an upright life.” Cf. NAB “he who walks uprightly.”

[17:26]  ²⁵ tn Heb “not good.” This is an example of tapeinosis – an understatement that implies the worst-case scenario: “it is terrible.”

[17:26]  ²⁶ tn The verb עָנַשׁ, here a Qal infinitive construct, properly means “to fine” (cf. NAB, NRSV, NLT) but is taken here to mean “to punish” in general. The infinitive functions as the subject of the clause.

[17:26]  ²⁷ tn The form is the Hiphil infinitive construct from נָכָה (nakhah, “to strike; to smite”). It may well refer to public beatings, so “flog” is used in the translation, since “strike” could refer to an individual’s action and “beat” could be taken to refer to competition.

[17:26]  ²⁸ tn Heb “[is] against uprightness.” The expression may be rendered “contrary to what is right.”

[20:11]  ²⁸ sn In the first nine chapters of the book of Proverbs the Hebrew term נַעַר (na’ar) referred to an adolescent, a young person whose character was being formed in his early life.

[20:11]  ²⁹ 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”).

[20:11]  ³⁰ 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.