PROV 17:19 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

17:19

Notice the parallel structure. The underlined words in each line refer to the same person.

^19a He who loves transgression loves strife;

^19b he who builds his gate high invites destruction.

The overall meaning is that a proud person who likes to sin against others likes to cause quarrels. As a result, he will be destroyed.

17:19a

He who loves transgression loves strife;

Anyone who likes to sin likes to quarrel/argue.
A person who enjoys doing bad things to his fellowman likes to cause trouble/arguments.

He who loves transgression loves strife: In Hebrew, this clause is literally “one who loves transgression one who loves strife.” There are two ways to interpret the subject of this clause:

The subject of this clause is a person who loves transgression. This kind of person loves to cause strife. For example:
Whoever loves sin loves a quarrel. (GW) (BSB, CEV, ESV, GW, NASB, NJPS, NRSV, REB, GNT)
The subject of this clause is a person who loves to cause strife. This kind of person loves transgression. For example:
Anyone who loves to argue loves to sin. (NCV) (NAB, NCV, NET, NIV, NJB, NLT)

The Display follows interpretation (1), along with a slight majority of versions and scholars. However, there is little practical difference between the two interpretations. You may choose whichever is more natural and logical in your language.

He who loves transgression: In Hebrew, the word transgression refers here to a deliberate sin, crime, or offense against another person.This Hebrew word (pešaʿ) often refers to rebellion against God, involving violation of his covenant. In Proverbs, however, the word refers primarily to deliberate offenses against other people. See NIDOTTE (H7322) for a complete discussion. Another way to translate this phrase is:

A person who likes to do bad things to others

17:19a–b

(combined/reordered)

A person who boasts about himself likes to do wrong to others and quarrel with them. As a result, he will be destroyed.

17:19b

he who builds his gate high invites destruction.

A proud person like this is asking/looking for his own destruction/disaster.
If you^(sing) brag about yourself, trouble is what you will get.

he who builds his gate high: In Hebrew, this phrase is literally “he who makes high his entrance/opening.”NIDOTTE (H7339) glosses the last word as “opening, entrance.” In most of its 153 occurrences, the word refers to the entrance or doorway of a tent or house. In Micah 7:5, it occurs in the figurative expression “the doors of your mouth.” There are two main ways to interpret this phrase:

It refers figuratively to a person who has a proud attitude or who speaks boastfully. For example:
the proud (NJB)
anyone who speaks boastfully (NLT96)
If you brag all the time (GNT) (CEV, NCV, NJB, NLT96, GNT)
It refers literally to a person who builds a high doorway or gate into his house. For example:
One who builds a lofty entrance (REB)
he who makes his door high (ESV) (BSB, ESV, GW, KJV, NAB, NASB, NET, NIV, NJPS, REB, RSV)The NLT (“anyone who trusts in high walls”) has not been listed here. Although it is a literal interpretation, the concept of “high walls” differs from a “high entrance.”

It is recommended that you follow interpretation (1) for at least three reasons:

Other forms of the Hebrew word (“makes high”) that is used here refer to pride in 16:5, 16:18, and 18:12. In the last two verses, this pride is associated with destruction.
By contrast, the concept of building a high doorway is not found elsewhere in the OT.According to Toy, the custom of building a high doorway in a house as a symbol of high status was not known in OT times (page 348). Some scholars think that this clause describes a large, fancy house. For example, see Hubbard (page 268). Waltke also favors a literal interpretation. His view is that the high doorway represents a mansion (by synecdoche), but he further says that “the high house symbolizes the pride of its owner” (2005, page 59). So whether or not a literal doorway or house is involved, pride is still the ultimate cause of the person’s destruction.
An arrogant, boastful person forms a better parallel with a person who loves to wrong others and create arguments (17:19a).See Toy (page 348) and Fox (page 633).

There is good support for both interpretations. So it is recommended that you add a footnote that gives the literal interpretation. For example:

In Hebrew, this phrase is literally “the one who makes his doorway/entrance high.” Some scholars think that this refers to a person who builds a large, fancy doorway or house.

invites destruction: In Hebrew, this phrase is literally “seeks destruction,” as in the NASB. Most English versions do not specify whether the proud man is seeking his own destruction or the destruction of others. He probably intends to destroy other people, but this intention will actually lead to his own destruction.

In some languages, it may not be possible to translate in a way that allows both meanings to be understood. If that is true in your language, you should specify that the proud man himself will be destroyed. See 16:18 and 18:12. For example:

Whoever brags a lot is asking for trouble. (NCV)

General Comment on 17:19a–b

In some languages, the connection between these two lines may be clearer if the parallel parts are reordered. See 17:19a–b (combined/reordered) in the Display.

uW Translation Notes:

Note 1 topic: figures-of-speech / genericnoun

אֹ֣הֵֽב & מַגְבִּ֥יהַּ פִּ֝תְח֗⁠וֹ

loves & builds_~_high entrance_of,his

One who loves, one who makes his doorway high, and his refer to types of people and things in general, not specific people. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “Any person who loves … any person who makes that person’s opening high”

Note 2 topic: figures-of-speech / abstractnouns

פֶּ֭שַׁע & מַצָּ֑ה

transgression & strife

See how you translated the abstract nouns transgression in [10:19](../10/19.md) and contention in [13:10](../13/10.md).

Note 3 topic: figures-of-speech / metaphor

מַגְבִּ֥יהַּ פִּ֝תְח֗⁠וֹ

builds_~_high entrance_of,his

This phrase could refer to: (1) someone who speaks proudly, as if his mouth were an opening located at a high place above others. Alternate translation: “one who speaks proudly” (2) someone who makes a fancy doorway for his house, as if he put the doorway at a high place. Alternate translation: “one who makes his doorway fancy”

Note 4 topic: figures-of-speech / metaphor

מְבַקֶּשׁ־שָֽׁבֶר

invites destruction

Here Solomon speaks of a person doing something that will cause that person to be destroyed as if that person seeks for someone to break his bones. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “causes himself to be destroyed” or “causes his own ruin”

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 17:19