PROV 12:26 Interlinear View

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

12:26

The GNT has been used as the source line for 12:26a because it follows the recommended interpretation. Notice the parallel parts that contrast in meaning:

^26a The righteous person is a guide to his friend, (GNT)

^26bbut the ways of the wicked lead them astray. (BSB)

12:26a

A righteous man is cautious in friendship,

A righteous person gives good advice to a friend,
A person who does what is right shows his companion the right thing to do,

(GNT) The righteous person is a guide to his friend: This clause has both textual and interpretation issues. The notes will discuss both kinds of issues together. There are at least four ways to understand the Hebrew verb that the GNT translates as is a guide to. There are also at least two ways to understand the phrase that the GNT translates as his friend:

One way to interpret the Masoretic Text is: “The righteous guides his friend.” For example:
The upright shows the way to a friend (NJB) (ESV, NASB, NJB, NJPS, NLT, NRSV, GNT)
Another way to interpret the Masoretic Text is: “The righteous seeks/explores (or “spies out”) his friend.” This may mean that a righteous person carefully examines someone before choosing him as a friend. For example:
The righteous person is cautious in his friendship (NET) (BSB, NET, NIV)
Some scholars think that the original Hebrew text had: “The righteous turns away from evil/harm.” For example:
A righteous man turns away from evil (RSV) (RSV)
Other scholars think that the original Hebrew had: “The righteous is released from evil/harm.” For example:
The righteous are freed from evil (REB) (REB)

It is recommended that you follow interpretation (1), along with most versions.Interpretation (1) is supported by the Syriac translation. It says: “The righteous gives his friend good counsel.” It is also supported by Longman, Murphy, and McKane. Interpretation (2) is supported by Kidner, Waltke, and Garrett. These interpretations both understand the word yater in the MT as a form of the verb tur. Interpretation (3) changes yater to yasur, a form of the verb sur “to turn away.” It is supported by Toy. Interpretation (4) changes yater to yattur, a form of the verb root ntr “released/freed.” It is supported by Fox. Interpretations (3) and (4) also change the word mereʿehu “his friend” to meraʿah “from evil.” In addition to these four interpretations, the NAB has: “The just man surpasses his neighbor”; the KJV is similar with “The righteous is more excellent than his neighbor”; and the NCV has: “Good people take advice from their friends.” Each of these interpretations is based on proposed changes to one or more of the Hebrew words in the clause. For further discussion of these and other suggestions, see Fox (p. 559), TWOT (#2500), and Toy (pp. 257–258). This interpretation does not require a different original text as interpretations (3) and (4) do. Interpretation (1) also fits the context of 12:24a well. Verse 12:24b talks about evil conduct that leads a person astray (in the wrong direction). The idea of guiding a friend (in the right direction) provides a good contrast to that.

(GNT) his friend: The Hebrew word that the GNT translates as friend can refer to anyone with whom one interacts. It can include a close friend or someone who is only an acquaintance. Here it probably refers to a close friend or associate.BART understands the word mereʿehu “from his friend” as a derivation from min reʿa. BDB (#7453), TWOT (#2186a), and NIDOTTE (H8276) all agree with this derivation. However, TWOT (#2500) mentions that this word may be a suffixed form of mereaʿ, which it defines in #2186f as “confidential friend.” See the note on 3:28a–b, where the BSB translates this same term as “neighbor.”

12:26b

but the ways of the wicked lead them astray.

but those who are wicked are caused to go astray by their own evil way of life.
but wicked people turn from the right way because of their own sinfulness.

but the ways of the wicked lead them astray: The familiar metaphor of ways refers to the conduct of wicked people. Their wicked way of life causes them to go astray. There are two ways to interpret the referent of them:

The word them refers to the wicked. Their own evil conduct leads them astray. For example:
but the way of the wicked leads them astray (NIV) (BSB, CEV, ESV, KJV, NCV, NIV, NJB, NRSV, REB, GNT)
The word them refers to the friends of the righteous whom the wicked lead astray. For example:
but the path of wicked people leads others astray (GW) (GW, NLT)

It is recommended that you follow interpretation (1), along with most versions. In Hebrew, the words translated as “righteous” and “friend” are both singular, but wicked is plural, so the word them would more naturally refer to the wicked.This point of grammatical agreement was brought out by Waltke (p. 542). This interpretation is also supported by Delitzsch, Fox, Longman, and Toy. Murphy (p. 92) has “himself and others.”

uW Translation Notes:

Note 1 topic: figures-of-speech / genericnoun

צַדִּ֑יק

law-abiding/just

See how you translated this phrase in [9:9](../09/09.md).

Note 2 topic: figures-of-speech / explicit

יָתֵ֣ר מֵ⁠רֵעֵ֣⁠הוּ

guide from,friend_of,his

This could mean: (1) A righteous one guides his neighbor. Alternate translation: “guides his neighbor” (2) A righteous one carefully examines a person before choosing that person to be his neighbor. Alternate translation: “examines carefully whom he chooses to be his neighbor”

Note 3 topic: figures-of-speech / gendernotations

מֵ⁠רֵעֵ֣⁠הוּ

from,friend_of,his

Although the term his is masculine, Solomon is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “from that person’s neighbor”

Note 4 topic: figures-of-speech / metaphor

וְ⁠דֶ֖רֶךְ רְשָׁעִ֣ים

and_[the],way_of wicked

See how you translated the way of the wicked ones in [4:19](../04/19.md).

Note 5 topic: figures-of-speech / personification

תַּתְעֵֽ⁠ם

it,misleads_them

Here Solomon refers to wicked ones deliberately doing wicked things that will result in their destruction as if their behavior is a person who leads them astray. If it would be helpful in your language, you could express the meaning plainly. See how you translated a similar meaning for astray in [10:17](../10/17.md). Alternate translation: “will cause them to do what will result in their destruction”

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

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 interlinear PROV 12:26

Hebrew word order

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

12:26

12:26a

12:26b

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