Proverbs 2:7

He stores up ¹  effective counsel ²  for the upright, ³  and is like ⁴  a shield ⁵  for those who live ⁶  with integrity, ⁷ 

biblegateway Pro 2:7

He holds victory in store for the upright, he is a shield to those whose walk is blameless,

biblegateway Pro 2:7

He stores up sound wisdom for the upright; He is a shield to those who walk in integrity,

biblegateway Pro 2:7

He grants a treasure of good sense to the godly. He is their shield, protecting those who walk with integrity.

biblegateway Pro 2:7

He's a rich mine of Common Sense for those who live well, a personal bodyguard to the candid and sincere.

SABDAweb Pro 2:7

He has salvation stored up for the upright, he is a breastplate to those in whom there is no evil;

bibleoremus Pro 2:7

he stores up sound wisdom for the upright; he is a shield to those who walk blamelessly,

biblegateway Pro 2:7

He stores up sound wisdom for the upright; He is a shield to those who walk uprightly;

biblegateway Pro 2:7

He stores up ¹  effective counsel ²  for the upright, ³  and is like ⁴  a shield ⁵  for those who live ⁶  with integrity, ⁷ 

¹ tc The form is a Kethib/Qere reading. The Kethib וְצָפַן (vÿtsafan; Qal perfect + vav consecutive) is supported by the LXX and Syriac. The Qere יִצְפֹּן (yitspon; Qal imperfect) is supported by the Aramaic Targum of Prov 2:7 (the Aramaic translations of the Hebrew scriptures were called Targums) and Latin Vulgate. Internal evidence favors the imperfect; another imperfect appears in v. 6a with a similar sense. The Qere is normally preferred; the scribes are indicating that the received reading is corrupt. The Kethib reflects orthographic confusion between י (yod) and ו (vav). As in v. 6a, this Qal imperfect functions as a habitual imperfect describing a universal truth in past, present and future.

¹ sn The verbal root צָפַן (tsafan, “to store up; to treasure up”) is repeated in 2:1 and 2:7. In 2:1, it is the responsibility of man to “store up” wisdom; but in 2:7, it is God who “stores up” wisdom for the wise person who seeks him.

² tn The noun תּוּשִׁיָּה (tushiyyah) has a two-fold range of meanings: (1) “sound wisdom” (so KJV, NRSV); “effective counsel” and (2) result (metonymy of effect): “abiding success” (BDB 444 s.v.; W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 388; cf. NIV “victory”). It refers to competent wisdom and its resultant ability to achieve moral success (W. McKane, Proverbs [OTL], 80).

³ sn The Hebrew word translated “upright” (יָשָׁר, yashar) is one of the terms used for the righteous. It points to the right conduct of the believer – that which is right or pleasing in the eyes of God. It stresses that the life of the individual is upright, straightforward, and just. It is paralleled with “those who walk in integrity.”

⁴ tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.

⁵ tn The word can be taken as in apposition explaining the subject of the first colon – the Lord is a shield, the Lord stores up. The word then is a metaphor for the protection afforded by the Lord.

⁶ tn Heb “walk.” The verb “to walk” (הָלַךְ, halakh) is an idiom (based upon hypocatastasis: implied comparison) for habitual manner of life (BDB 234 s.v. 3.e).

⁷ tn Heb “those who walk of integrity.” The noun תֹם (tom, “integrity”) functions as a genitive of manner.