PROV 10:6 Parallel Verse View

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Text critical issues=none Clarity of original=clear Importance to us=normal (All still tentative.)

Key: khaki:verbs.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).

BrLXX Εὐλογία Κυρίου ἐπὶ κεφαλὴν δικαίου, στόμα δὲ ἀσεβῶν καλύψει πένθος ἄωρον.
(Eulogia Kuriou epi kefalaʸn dikaiou, stoma de asebōn kalupsei penthos aōron. )

BrTr The blessing of the Lord is upon the head of the just: but untimely grief shall cover the mouth of the ungodly.

ULT Blessings are for the head of the righteous,
⇔ but the mouth of the wicked covers violence.

UST God blesses righteous people,
⇔ but what wicked people say sometimes prevents others from knowing about the violent acts that they do.

10:6 Or but violence covers the mouth of the wicked; also in verse 11

OEB No OEB PROV book available

WEBBE Blessings are on the head of the righteous,
⇔ but violence covers the mouth of the wicked.

WMBB (Same as above)

NET Blessings are on the head of the righteous,
⇔ but the speech of the wicked conceals violence.

LSV Blessings [are] for the head of the righteous,
And the mouth of the wicked covers violence.

FBV Those who are good are blessed, but what the wicked say hides their violent nature.

T4T ⇔ Righteous people will be blessed by God;
⇔ the nice things that wicked people say [MTY] sometimes conceal the fact that they are planning to act violently.

LEB • Blessings belong to the head of the righteous, but the mouth of the wicked conceals violence.

BBE Blessings are on the head of the upright, but the face of sinners will be covered with sorrow.

Moff God’s blessing is upon the good man’s head,
⇔ but the bad man’s face shall be darkened with disaster.

JPS Blessings are upon the head of the righteous; but the mouth of the wicked concealeth violence.

ASV Blessings are upon the head of the righteous;
⇔ But violence covereth the mouth of the wicked.

DRA The blessing of the Lord is upon the head of the just: but iniquity covereth the mouth of the wicked.

YLT Blessings [are] for the head of the righteous, And the mouth of the wicked cover doth violence.

Drby Blessings are upon the head of a righteous [man]; but the mouth of the wicked covereth violence.

RV Blessings are upon the head of the righteous: but violence covereth the mouth of the wicked.
(Blessings are upon the head of the righteous: but violence covereth/covers the mouth of the wicked. )

SLT Blessings upon the head of the just one: and violence shall cover the mouth of the unjust.

Wbstr Blessings are upon the head of the just: but violence covereth the mouth of the wicked.

KJB-1769 Blessings are upon the head of the just: but violence covereth the mouth of the wicked.
(Blessings are upon the head of the just: but violence covereth/covers the mouth of the wicked. )

KJB-1611 [fn]Blessings are vpon the head of the iust: but violence couereth the mouth of the wicked.
(Modernised spelling is same as from KJB-1769 above apart from footnotes)

10:6 Verse 11.

Bshps Blessinges are vpon the head of the righteous: and the mouth of the vngodly kepeth mischiefe in secrete.
(Blessinges are upon the head of the righteous: and the mouth of the ungodly keepeth/keeps mischief in secret.)

Gnva Blessings are vpon the head of the righteous: but iniquitie shall couer the mouth of the wicked.
(Blessings are upon the head of the righteous: but iniquity shall cover the mouth of the wicked. )

Cvdl Louynge and fauorable is the face of the rightuous, but ye fore heade of the vngodly is past shame, and presumptuous.
(Louing and favourable is the face of the righteous, but ye/you_all fore head of the ungodly is past shame, and presumptuous.)

Wycl The blessing of God is ouer the heed of a iust man; but wickidnesse hilith the mouth of wickid men.
(The blessing of God is over the head of a just man; but wickedness healeth/heals the mouth of wicked men.)

Luth Den Segen hat das Haupt des Gerechten; aber den Mund der GOttlosen wird ihr Frevel überfallen.
(The blessing has the head the righteous_(ones); but the mouth the/of_the godless_one(s) becomes you(pl)/their/her sacrilege attacked.)

ClVg Benedictio Domini super caput justi; os autem impiorum operit iniquitas.[fn]
(Welldictio Master over the_head just; mouth however of_the_wicked covers iniquity. )

10.6 Os autem impiorum. Quod comessationi, ebrietati et colloquiis malis serviebat, propter iniquitatem, quam congessit, condemnabitur. Denique os illius iniquitas operuit qui in tormentis positus in lingua sibi, in qua ob plura scelera plus punitus est, refrigerium quæsivit.

10.6 Os however of_the_wicked. That comessationi, ebrietati and neckquiis bad_things serviebat, because iniquity, how congessit, will_be_condemned. Finally os of_that iniquity covered who/which in/into/on torments placed in/into/on tongue/language to_himself, in/into/on which because more crimes plus punished it_is, refreshment/consolation sought/asked.

SOTN 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

10:6

This proverb contrasts the blessings that righteous people experience with the violent actions that wicked people do to others. The parallel parts “the righteous” and “the wicked” contrast exactly, but the overall contrast is not exact. This kind of partial contrast is fairly common in Hebrew parallelism.

^6a Blessings are on the head of the righteous,

^6bbut the mouth of the wicked conceals violence.

In the Hebrew and in the BSB, the lines are arranged chiastically. The underlined parallel parts occur at the beginning of 10:6a and the end of 10:6b.

10:6a

Blessings are on the head of the righteous,

A righteous person receives many blessings/benefits,
A person who does what is right experiences all kinds of good things,
Yahweh blesses righteous people in many ways,

Blessings are on the head of the righteous: In Hebrew, this line is literally “Blessings to/for the head of the righteous.” The plural Blessings indicates all kinds of blessings.

Blessings: The Hebrew word that the BSB translates as Blessings probably refers here to the benefits or rewards that the LORD gives to righteous people. However, it may also refer to the words of blessing spoken by other people. These people “bless” the righteous by asking the LORD to show them special favor. With either of these interpretations, the LORD is the ultimate source of the blessings.

Since the meaning may include both interpretations, it is recommended that you leave the source of the blessings implied. If your language requires the source of blessing to be made explicit, it is recommended that you specify the LORD.Fox (page 514) says that “blessings” may refer either to material blessings that God gives or to words of praise expressed by others. Delitzsch (page 154) and Waltke (page 457) both favor the view that the “blessings” referred to here are the words that people use to express their thankfulness or their desire that God bless the righteous. However, Waltke also clarifies that “God is always understood as the giver of blessing even when he is not explicitly mentioned.” Toy (page 202) favors the interpretation that blessings here are the “good things bestowed by God,” on the basis of the way this expression is used elsewhere. Garrett (page 118) agrees. In its discussion of the “blessing in Proverbs,” NIDOTTE (H1385) states that the good results of right living are “a direct blessing of God, the tangible consequence of his favor.” Both the LXX and the Vulgate make the LORD explicit as the source of the blessings. Whybray (page 160) comments that the interpretation of the LXX and Vulgate may be correct. UBS (page 221) comments that “Blessings or good gifts are given by God or by a superior person to an inferior.” It recommends that translators either “state or imply that God is the source of the Blessings.” For example:

The LORD gives many blessings to righteous people

The LORD shows his favor/kindness to righteous people in many ways

The LORD causes righteous people to experience many benefits

head: This word is used figuratively here. It represents the entire person.

Another way to translate this line is:

Righteous people receive many blessings

righteous: See the note on 10:3a.

10:6b

but the mouth of the wicked conceals violence.

but a wicked person hides his cruel/violent intentions with his words.
but a person who does what is wrong says good things to cover up the cruel/violent things that he does.

but the mouth of the wicked conceals violence: In Hebrew, this line is literally “the mouth of the wicked covers/conceals violence.” There are two ways to interpret this line:

The mouth of the wicked is the subject of the verb conceals. This line means that wicked people hide their violent intentions or actions by saying good things.The word “violence” may refer here to either violent intentions (Longman, page 232) or violent actions (Fox, page 514). For example:
the speech of the wicked conceals violence (REB) (BSB, CEV, ESV, NASB, NJB, NRSV, REB, GNT)
The word violence is the subject of the verb covers. This line means that violence will cover or overcome the wicked. For example:
but the wicked will be overwhelmed by violence (NCV) (KJV, NCV, NIV, NJPS)

It is recommended that you follow interpretation (1), along with most versions and scholars.Scholars who support the BSB rendering include Ross, Delitzsch, Garrett, UBS, Longman, and Fox. Fox (page 515) points out that the Hebrew verb used here does not elsewhere mean “overwhelm” or “destroy.” He lists at least ten verses in Proverbs 10–31 where it means “conceal” or “cover up.” The NIV rendering is supported by Waltke and Cohen. Notice that in the BSB, this line is identical to 10:11b. Some other ways to translate this line are:

but wicked people speak in a way that hides their brutal actions

but as for wicked people, their words conceal their violent intentions

but a person who does what is wrong covers up the cruel things that he does by means of what he says

the mouth of the wicked: In this phrase, the mouth is a figure of speech (metonymy). It represents the speech of the wicked, as in the REB above.

violence: The word violence refers to physical brutality or cruelty. See the notes on 3:31a and 13:2b.

Parallel PROV 10:6

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

10:6

10:6a

10:6b