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InterlinearVerse GEN EXO LEV NUM DEU JOB JOS JDG RUTH 1 SAM 2 SAM PSA AMOS HOS 1 KI 2 KI 1 CHR 2 CHR PROV ECC SNG JOEL MIC ISA ZEP HAB JER LAM YNA (JNA) NAH OBA DAN EZE EZRA EST NEH HAG ZEC MAL LAO GES LES ESG DNG 2 PS TOB JDT WIS SIR BAR LJE PAZ SUS BEL MAN 1 MAC 2 MAC 3 MAC 4 MAC YHN (JHN) MARK MAT LUKE ACTs YAC (JAM) GAL 1 TH 2 TH 1 COR 2 COR ROM COL PHM EPH PHP 1 TIM TIT 1 PET 2 PET 2 TIM HEB YUD (JUD) 1 YHN (1 JHN) 2 YHN (2 JHN) 3 YHN (3 JHN) REV
Prov C1 C2 C3 C4 C5 C6 C7 C8 C9 C10 C11 C12 C13 C14 C15 C16 C17 C18 C19 C20 C21 C22 C23 C24 C25 C26 C27 C28 C29 C30 C31
Prov 21 V1 V2 V3 V4 V5 V6 V7 V8 V9 V10 V11 V12 V14 V15 V16 V17 V18 V19 V20 V21 V22 V23 V24 V25 V26 V27 V28 V29 V30 V31
OET (OET-LV) one_who_shuts ear_of_his from_the_cry_of the_poor also he he_will_call_out and_not he_will_be_answered.
OET (OET-RV) Any person who shuts their ears to the cry of the poor
⇔ → will also call out for help but won’t be answered.
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
In this proverb, the second line gives the consequence of the action in the first line.
13aWhoever shuts his ears to the cry of the poor,
13bhe too shall cry out and receive no answer.
The proverb serves as a warning that those who show no mercy to the poor will receive no mercy themselves.Ross (page 1053).
Whoever shuts his ears to the cry of the poor,
If you(sing) refuse to listen to a poor person when he pleads for help,
The person who ignores the poor who beg someone to help them
Whoever shuts his ears to the cry of the poor: The phrase shuts his ears to is a figure of speech. It refers here to a person who deliberately refuses to heed the cry of the poor. He ignores a poor person’s desperate plea for help, probably for money, food, or justice.Whybray (page 311). The verse does not specify what kind of help the poor person is pleading for. Some other ways to translate this clause are:
Whoever ignores the poor when they cry for help (NCV)
If you refuse to listen when a poor person pleads for you to help him
he too shall cry out and receive no answer.
then people will also not help you(sing) when you beg/ask for help.
will himself be ignored when he begs/asks for help.
he too shall cry out and receive no answer: This clause refers to the person in 21:13a who refuses to help the poor. It implies that there will be a time when that person finds himself in need. At that time, he will also cry out for help, but no one will respond.
The verse does not make explicit whether this person pleads to the LORD or to another person. If possible, leave it ambiguous. If you need to specify, the parallel with 21:13a makes it probable that the one whom he addresses is another person.
Some other ways to translate this clause are:
will also cry for help and not be answered (NCV)
don’t expect to be heard when you cry out for help (CEV)
Note 1 topic: figures-of-speech / genericnoun
אֹטֵ֣ם אָ֭זְנוֹ מִזַּעֲקַת־דָּ֑ל גַּֽם־ה֥וּא
shuts ear_of,his from_[the],cry_of poor also he/it
One who shuts, his, a lowly one, and he refer to types of people in general, not specific people. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “Any person who shuts his ears from the outcries of lowly ones, that person also”
Note 2 topic: figures-of-speech / metonymy
אֹטֵ֣ם אָ֭זְנוֹ
shuts ear_of,his
Here Solomon refers to someone refusing to listen as if that person were shutting his ears so that he does not hear someone. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “One who will not listen”
Note 3 topic: figures-of-speech / explicit
מִזַּעֲקַת & יִ֝קְרָ֗א
from_[the],cry_of & he/it_called/named
Here Solomon implies that the outcry and cry out refer to someone crying out for help. If it would be helpful in your language, you could state this explicitly. Alternate translation: “from the cry for help of … will cry for help”
Note 4 topic: figures-of-speech / metaphor
דָּ֑ל
poor
See how you translated the same use of lowly in [10:15](../10/15.md).
Note 5 topic: figures-of-speech / activepassive
וְלֹ֣א יֵעָנֶֽה
and=not answered
If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “but no one will answer him”
Note 6 topic: figures-of-speech / metonymy
וְלֹ֣א יֵעָנֶֽה
and=not answered
Here, answered refers to the person who hears the cry responding by helping the person who cries out. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “but will not be helped by anyone”
OET (OET-LV) one_who_shuts ear_of_his from_the_cry_of the_poor also he he_will_call_out and_not he_will_be_answered.
OET (OET-RV) Any person who shuts their ears to the cry of the poor
⇔ → will also call out for help but won’t be answered.
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.