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OET interlinear PROV 10:11

◄ ← PROV 10:11 ↓ → ► ║ ©

Hebrew word order

    1. Hebrew word
    2. Hebrew lemma
    3. OET-LV words
    4. OET-RV words
    5. Strongs
    6. Role/Morphology
    7. Gloss
    8. CAPS codes
    9. OET tags
    10. OET word #
    1. מְקוֹר
    2. 390492
    3. +is a fountain of
    4. fountain
    5. 4726
    6. P-Ncmsc
    7. [is]_a_fountain_of
    8. S
    9. Y-1000
    10. 271911
    1. חַיִּים
    2. 390493
    3. life
    4. life
    6. P-Ncmpa
    7. life
    8. -
    9. Y-1000
    10. 271912
    1. פִּי
    2. 390494
    3. +the mouth of
    4. -
    5. 6310
    6. S-Ncmsc
    7. [the]_mouth_of
    8. -
    9. Y-1000
    10. 271913
    1. צַדִּיק
    2. 390495
    3. a righteous person
    4. godly
    5. 6662
    6. S-Aamsa
    7. a_righteous_[person]
    8. -
    9. Y-1000
    10. 271914
    1. וּ,פִי
    2. 390496,390497
    3. and +the mouth of
    4. -
    5. 6310
    6. S-C,Ncmsc
    7. and_[the],mouth_of
    8. -
    9. Y-1000
    10. 271915
    1. רְשָׁעִים
    2. 390498
    3. wicked people
    4. wicked
    5. 7563
    6. S-Aampa
    7. wicked_[people]
    8. -
    9. Y-1000
    10. 271916
    1. יְכַסֶּה
    2. 390499
    3. it conceals
    4. conceals
    5. 3680
    6. V-Vpi3ms
    7. it_conceals
    8. -
    9. Y-1000
    10. 271917
    1. חָמָס
    2. 390500
    3. violence
    4. violence
    5. 2555
    6. O-Ncmsa
    7. violence
    8. -
    9. Y-1000
    10. 271918
    2. 390501
    3. -
    4. -
    6. -x-sof-pasuq
    8. -
    9. -
    10. 271919

OET (OET-LV) is_a_fountain_of life the_mouth_of a_righteous_person and_the_mouth_of wicked_people it_conceals violence.

OET (OET-RV) The words from a godly person are a fountain of life,
 ⇔ ^ but the mouth of a wicked person conceals violence.

SIL Open Translator’s Notes:

Section 10:1–22:16: This is the main collection of Solomon’s proverbs

This section is the main collection of Solomon’s proverbs. It has a very different structure from the longer poetic lectures of chapters 1–9. It consists mostly of individual couplets (two-line poems) that are each one verse in length. With the exception of the title (10:1a), paragraph breaks will not be indicated in the Notes or Display. You may of course choose to start each proverb as a separate paragraph in your translation.

In chapters 10–15, most of these one-verse couplets express a contrast between the two lines. One of the more common contrasts is between the righteous/wise and the wicked/foolish and the different consequences of their conduct.

In chapters 16:1–22:16, more topics are discussed. There is more emphasis on the role of the king and other leaders. In these chapters, there are few proverbs with contrasting lines. Some of the parallel lines are similar in meaning. More frequently, the second line adds to what the first line says or gives an example. Most of the verses have no obvious connection with the previous or following proverbs.UBS (page 214), Fox (page 509), McKane (page 413). Many scholars, including McKane, point out that there are some topical groupings as well as poetic connections. These include the repetition of certain words or sounds. This observation does not deny the individual nature of most of the proverbs in this Section.

Two of the types of proverbs in this section are not found in chapters 1–9. One type contains logical reasoning from the lesser to the greater. See 11:31 for a list of these proverbs. There are also several varieties of complex “better than” proverbs. The most common have a contrasting situation in each line (see 12:9). For other varieties, see 16:16, 19:1, and 21:9.

Many of the proverbs in this section refer to categories of people who share a common trait. For example, they refer to the righteous, the wise, the poor, and the lazy. In Hebrew, some verses use singular forms to refer to these groups of people. Other verses use plural forms. Still others use a combination of singular and plural. See the note on 10:30a–b for one example. For most of these verses, the Notes will not comment on the difference between singular and plural forms. Use a natural way in your language to refer to one or more people who are in the same category.

Many of the proverbs in this section express a general principle in abstract terms. They are not addressed specifically to the readers. For example, 10:2a–b says:

Ill-gotten treasures are of no value,

but righteousness delivers from death.

However, the author intended his readers to understand these proverbs as advice that they should follow. In some languages, authors or speakers give advice more directly, using pronouns such as you(sing), you(plur), we(dual), or we(incl). See the note on 10:2 for translation suggestions.

Some other headings for this section are:

Proverbs of Solomon (NIV)

The Wise Words of Solomon (NCV)

Here are many wise things that Solomon said

10:11

Notice the parallel parts that contrast in meaning.

11a The mouth of the righteous is a fountain of life,

11bbut the mouth of the wicked conceals violence.

In Hebrew, the parallel parts form a chiasm. The parts in 10:11b occur in the opposite order from the parallel parts in 10:11a. The NAB is one of the few versions that preserves the chiasm in English. It has:

11a A fountain of life is the mouth of the just,

11bbut the mouth of the wicked conceals violence.

You will need to decide whether it is effective to use a chiasm here in your language.

10:11a

The mouth of the righteous is a fountain of life,

The mouth of the righteous is a fountain of life: The mouth is a figure of speech (metonymy). It represents the words that the mouth speaks. The whole line is a metaphor. The words that a righteous person speaks are compared to a spring or other source of life-giving water. See the note on “fountain” in 5:18a.

If this metaphor does not express the meaning clearly in your language, some other ways to translate the metaphor are:

However, a source of good drinking water, such as a spring or well, is a meaningful figure of speech in most parts of the world. It helps people to think about the meaning. So if possible, you should keep the figure of speech.

10:11b

but the mouth of the wicked conceals violence.

but the mouth of the wicked conceals violence: See the notes on the identical line in 10:6b.

uW Translation Notes:

Note 1 topic: figures-of-speech / possession

מְק֣וֹר חַ֭יִּים

fountain_of life(pl)

Here Solomon is using the possessive form to describe a fountain that gives life. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “A fountain that gives life”

Note 2 topic: figures-of-speech / metaphor

מְק֣וֹר חַ֭יִּים

fountain_of life(pl)

Here Solomon is speaking of the mouth of the righteous one as if it were a fountain of life. He means that what a righteous person says is beneficial to the life of that person and to others' lives. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Something that benefits people's lives”

Note 3 topic: figures-of-speech / metonymy

פִּ֣י

mouth_of

In this verse, mouth refers to what a person says by using his mouth. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “is the speech of”

Note 4 topic: figures-of-speech / genericnoun

צַדִּ֑יק

law-abiding/just

The phrase the righteous one represents all righteous people in general, not one particular righteous person. If it would be helpful in your language, you could use a more natural expression. Alternate translation: [any righteous person]

Note 5 topic: figures-of-speech / metaphor

וּ⁠פִ֥י רְ֝שָׁעִ֗ים יְכַסֶּ֥ה חָמָֽס

and_[the],mouth_of wicked conceals violence/cruelty

See how you translated the identical clause in [10:6](../10/06.md).

TSN Tyndale Study Notes:

10:11 As a fountain provides water that sustains life, the words of the godly give life to those who hear them. In contrast, the violent intentions concealed in the words of the wicked bring death (see also 10:6; Jas 3:1-12).

OET-LV English word order (‘Reverse’ interlinear)

    1. OET-LV words
    2. OET-RV words
    3. Strongs
    4. Hebrew word
    5. Hebrew lemma
    6. Role/Morphology
    7. Gloss
    8. CAPS codes
    9. OET tags
    10. OET word #
    1. +is a fountain of
    2. fountain
    3. 4743
    5. 390492
    6. P-Ncmsc
    8. S
    9. Y-1000
    10. 271911
    1. life
    2. life
    3. 2448
    5. 390493
    6. P-Ncmpa
    8. -
    9. Y-1000
    10. 271912
    1. +the mouth of
    2. -
    3. 6255
    5. 390494
    6. S-Ncmsc
    8. -
    9. Y-1000
    10. 271913
    1. a righteous person
    2. godly
    3. 6599
    5. 390495
    6. S-Aamsa
    8. -
    9. Y-1000
    10. 271914
    1. and +the mouth of
    2. -
    3. 1987,6255
    5. 390496,390497
    6. S-C,Ncmsc
    8. -
    9. Y-1000
    10. 271915
    1. wicked people
    2. wicked
    3. 7351
    5. 390498
    6. S-Aampa
    8. -
    9. Y-1000
    10. 271916
    1. it conceals
    2. conceals
    3. 3635
    5. 390499
    6. V-Vpi3ms
    8. -
    9. Y-1000
    10. 271917
    1. violence
    2. violence
    3. 2576
    5. 390500
    6. O-Ncmsa
    8. -
    9. Y-1000
    10. 271918

OET (OET-LV) is_a_fountain_of life the_mouth_of a_righteous_person and_the_mouth_of wicked_people it_conceals violence.

OET (OET-RV) The words from a godly person are a fountain of life,
 ⇔ ^ but the mouth of a wicked person conceals violence.

Note: The OET-RV is still only a first draft, and so far only a few words have been (mostly automatically) matched to the Hebrew or Greek words that they’re translated from.

Acknowledgements: The Hebrew text, lemmas, and morphology are all thanks to the OSHB and some of the glosses are from Macula Hebrew.OET logo mark

◄ ← PROV 10:11 ↑ → ► ║ ©