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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 ESA 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 23 V1 V2 V3 V4 V5 V6 V7 V8 V9 V10 V11 V12 V13 V14 V15 V16 V17 V18 V20 V21 V22 V23 V24 V25 V26 V27 V28 V29 V30 V31 V32 V33 V34 V35
This section follows the main collection of Solomon’s proverbs (10:1–22:16). It differs in significant ways from this preceding section:These differences were summarized from a number of commentaries, including UBS (page 472), Waltke (2004, page 22), and Hubbard (page 351).
The preceding section has mostly two-line proverbs that are one verse in length. This section has proverbs of a different form. They are sayings that range from one to seven verses. Most of the sayings are two or three verses in length. Each saying will be marked as a separate paragraph in the Notes.
Many of the proverbs in the preceding section express a general principle. They are not addressed specifically to the readers. Most of the sayings here contain direct commands. They advise the reader or listener either to follow wise behavior or avoid foolish behavior. Most of the sayings also give a reason or motive for following the command.
As in chapters 1–9, the author addresses his reader or listener as a father who advises his son. He uses second person commands and pronouns (you(sing)). See the note on 23:15 for a list of verses where the words “my son” occur.
Some other headings for this section are:
Thirty Wise Sayings (CEV)
Words of the Wise (ESV)
Thirty Sayings of the Wise (NIV11)
Verse 22:20 mentions “thirty sayings,” but the Hebrew text itself does not number the sayings. Some versions that use the word “thirty” in the section heading also give a number as a separate heading for each saying. The GNT and CEV start numbering the sayings at 22:22. They have a total of thirty-one paragraphs. In these versions, the first paragraph (22:17–21) serves as an introduction to the thirty sayings (22:22–24:22).Scholars who identify 22:17–21 as the first saying include Hubbard (page 352), Fox (page 707), and Waltke (2004, page 22). Scholars who identify these verses as an introduction to the sayings that follow include Whybray (page 325) and Murphy (page 170). See also the NET footnote (b) on 22:16. Whether these introductory verses form the first saying or simply introduce the following sayings, all scholars agree that they function as an introduction to the whole section. Other versions, such as the NIV, NCV, and NLT, divide the paragraphs in the same way but do not have separate headings for each section. You may use either option in your translation.The NIV11 gives a number as a separate heading for each saying. But it counts the first paragraph as the first saying, and has a total of thirty paragraphs. Other versions have more or fewer paragraphs. For example, the ESV and NRSV have fifteen paragraphs. The NJB has thirty-four. Still other versions, such as the RSV, NET, and NJPS, do not group the verses into sayings or paragraphs.
For the convenience of those who decide to identify the number of each saying in their translation, the Notes will put the number in the paragraph headings, using the same numbering system as the GNT or CEV. These numbers will not be used in the Display.
This saying warns the son not to participate in excessive drinking and eating. Verse 23:19 exhorts the son to pay attention to the teacher’s advice. Verse 23:20 gives the actual warning. Verse 23:21 explains why the son should heed the warning.
The two lines of this verse are parallel commands with similar meanings. They urge the son to use his hearing and thinking abilities so that he will understand and obey the advice that follows.
19aListen, my son, and be wise,
19band keep your heart on the right path.
Listen, my son, and be wise,
¶ Oh my son, listen(sing) to my advice. You need to become wise.
¶ Please listen to me, you who are my child, so that you will be a wise person.
Listen, my son: In most English versions, this command looks identical to the command in 1:8a. In Hebrew, the command here is literally “Listen you my son.” The extra pronoun “you” emphasizes that the teacher/father wants his son, as an individual, to pay special attention. Some ways that English versions have indicated this emphasis are:
You, my child, hear (LEB)
Oh listen, dear child (MSG)
If there is a natural way to express this emphasis in your language, consider using it here.
and be wise: In Hebrew and in most English versions, this clause is a command. For example:
Listen to me, my children! Be wise… (CEV)
This clause also functions simultaneously as a purpose or result of the preceding command to listen.Waltke (page 256) points out that the waw “and” introduces both a grammatical command and a semantic result. For example:
so that you will become wise
and then you will become wise
You may use either option. Translate the relationship between the two clauses in a natural way in your language.
See how you translated 6:6 (second line) and 8:33 (first line). In those verses, the identical command also follows another command. (The BSB translates this command as “become wise” in 6:6 and as “be wise” in 8:33.)
and guide your heart on the right course.
Be sure that you(sing) direct your thoughts/mind so that you keep walking along the right path.
Then you will continue to do what is right.
and guide your heart on the right course: This command also functions as a purpose or result of the command to listen as well as the command to become wise. All three commands are closely related to each other. A person who listens to good advice will become wise and will also keep his heart on the right path.According to Waltke (page 256), the command in 23:19b “introduces a parallel result.” Fox (page 736) does not discuss the relationship between “listen” and “be wise,” but he does say that the final command is dependent on the young man becoming wise.
In Hebrew, this command is literally “and make your heart go straight in the way.” It indicates that the son should direct his mind or thoughts so that he keeps walking along the course. The BSB has supplied the word right because it is implied that a person who wisely listens to his father’s advice will follow a course of good conduct. Some other ways to translate this command are:
Keep your mind on what is right. (NCV)
have enough sense to follow the right path (CEV)
Other commands that use the Hebrew word for heart occur in 22:17b and 23:12a, but the figures of speech in these verses are slightly different. Be sure to compare the similarities and differences.
[23:19](../23/19.md)–[21](../23/21.md) is Saying 15 of the 30 “words of the wise ones.”
Note 1 topic: figures-of-speech / gendernotations
בְנִ֣י
son_of,my
See how you translated the same use of son in [1:8](../01/08.md).
Note 2 topic: grammar-connect-logic-goal
וַחֲכָ֑ם
and,be_wise
Here, and indicates that what follows is the purpose for doing what the writer commands his son to do in this verse. Use a connector in your language that indicates a purpose. See how you translated this phrase in [6:6](../06/06.md).
Note 3 topic: figures-of-speech / metaphor
וְאַשֵּׁ֖ר בַּדֶּ֣רֶךְ לִבֶּֽךָ
and,guide in,way heart_of,your
Here the writer refers to a person deciding to think about the right way to behave as if that person were leading his heart to go on a certain path. The word heart here refers to a person’s mind, as in [2:2](../02/02.md), and way refers to right human behavior. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “and decide to think about right behavior”
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.