PROV 15:26 Parallel Verse View

Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible—click on any Bible version abbreviation down the left-hand side to see the verse in more of its context. Normally the OET discourages the reading of individual ‘verses’, but this view is only designed as a tool for doing comparisons of different translations—the older translations are further down the page (so you can read up from the bottom to trace the English translation history). The OET segments on this page are still very early looks into the unfinished texts of the Open English Translation of the Bible—please double-check these texts in advance before using in public.

Text critical issues=small word differences Clarity of original=clear Importance to us=normal (All still tentative.)

Key: green:YHWH.
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 Βδέλυγμα Κυρίῳ λογισμὸς ἄδικος, ἁγνῶν δὲ ῥήσεις σεμναί.
(Bdelugma Kuriōi logismos adikos, hagnōn de ɽaʸseis semnai. )

BrTr An unrighteous thought is abomination to the Lord; but the sayings of the pure are held in honour.

ULT Evil thoughts are an abomination to Yahweh,
⇔ but words of pleasantness are pure ones.

UST Yahweh detests the evil things that people think,
⇔ but the pleasing things that people say are pure.

OEB No OEB PROV book available

WEBBE The LORD detests the thoughts of the wicked,
⇔ but the thoughts of the pure are pleasing.

WMBB (Same as above)

NET The Lord abhors the plans of the wicked,
⇔ but pleasant words are pure.

LSV Thoughts of wickedness [are] an abomination to YHWH,
And sayings of pleasantness [are] pure.

FBV The Lord hates the thoughts of the wicked, but he honors the words of the pure.[fn]

15:26 Septuagint reading.

T4T ⇔ Yahweh detests what wicked people are thinking about doing;
⇔ but when people say what is kind, he considers those words to be pure.

LEB • Plans of evil are an abomination of Yahweh, but gracious words are pure.

BBE Evil designs are disgusting to the Lord, but the words of the clean-hearted are pleasing.

Moff Crafty schemes are loathsome to the Eternal,
⇔ but friendly words are a delight to him.

JPS The thoughts of wickedness are an abomination to the LORD; but words of pleasantness are pure.

ASV Evil devices are an abomination to Jehovah;
⇔ But pleasant words are pure.

DRA Evil thoughts are an abomination to the Lord: and pure words most beautiful shall be confirmed by him.

YLT An abomination to Jehovah [are] thoughts of wickedness, And pure [are] sayings of pleasantness.

Drby The thoughts of the evil [man] are an abomination to Jehovah; but pure words are pleasant.

RV Evil devices are an abomination to the LORD: but pleasant words are pure.
(Evil devices are an abomination/disgusting_thing to the LORD: but pleasant words are pure. )

SLT The purposes of evil an abomination of Jehovah: and the pure speaking of pleasantness.

Wbstr The thoughts of the wicked are an abomination to the LORD: but the words of the pure are pleasant words.

KJB-1769 The thoughts of the wicked are an abomination to the LORD: but the words of the pure are pleasant words.[fn]
(The thoughts of the wicked are an abomination/disgusting_thing to the LORD: but the words of the pure are pleasant words. )

15.26 pleasant…: Heb. words of pleasantness

KJB-1611 [fn]The thoughts of the wicked are an abomination to the LORD: but the wordes of the pure, are pleasant words.
(Modernised spelling is same as from KJB-1769 above, apart from marking of added words (and possibly capitalisation and punctuation and footnotes))

15:26 Heb. words of pleasantnesse.

Bshps The Lorde abhorreth the imaginations of the wicked: but the wordes of the pure are pleasaunt.
(The Lord abhorreth the imaginations of the wicked: but the words of the pure are pleasant.)

Gnva The thoughts of ye wicked are abomination to the Lord: but the pure haue pleasant wordes.
(The thoughts of ye/you_all wicked are abomination/disgusting_thing to the Lord: but the pure have pleasant words. )

Cvdl The LORDE abhoreth ye ymaginacions of ye wicked, but pure wordes are pleasaunt vnto him.
(The LORD abhoreth ye/you_all imaginations of ye/you_all wicked, but pure words are pleasant unto him.)

Wycl Iuele thouytis is abhomynacioun of the Lord; and a cleene word moost fair schal be maad stidfast of hym.
(Yuele thoughts is abomination/disgusting_thing of the Lord; and a clean word most fair shall be made steadfast of him.)

Luth Die Anschläge des Argen sind dem HErr’s ein Greuel; aber tröstlich reden die Reinen.
(The attacks(n) the evil(n)n are to_him LORD’s a abomination/disgusting_thing; but tröstlich talk the Reinen.)

ClVg Abominatio Domini cogitationes malæ, et purus sermo pulcherrimus firmabitur ab eo.[fn]
(Abominatio Master thoughts evil, and purus speech most_beautiful firmabitur away by_him. )

15.26 Firmabitur: in judicio, quando non solum factis, sed et verbis omnibus digna præmia reddet.

15.26 Firmabitur: in/into/on judgement, when not/no only deeds/activities, but and with_words to_all worthy prizes will_return.

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

15:26

The NRSV has been used as the source line for 15:26b because it follows the recommended interpretation. Notice the parallel parts that contrast in meaning:

^26a The LORD detests the thoughts of the wicked,

^26bbut gracious words are pure.

In the NRSV, the parallel parts form a chiasm. That is, the parts in 15:26b occur in the opposite order from the parallel parts in 15:26a. In Hebrew, there is no chiasm.

If a chiasm is not natural in your language, you may need to reorder the parts in one of the lines. For example, 15:26a could be reordered as follows:

^26a Evil thoughts are an abomination to the Lord (REB)

This verse contrasts evil thoughts with gracious words. Evil thoughts are detestable to the LORD. Gracious words are “pure” in the sense that they are not mixed with anything evil. The contrast with the first line implies that they are acceptable to the LORD.

15:26a

The LORD detests the thoughts of the wicked,

The thoughts/plans of wicked people are disgusting/detestable to Yahweh,
Yahweh considers evil plans to be repulsive/loathsome,

The LORD detests: In Hebrew, this phrase is literally “abomination of the LORD.” It refers to anything that the LORD considers to be detestable, abhorrent, or disgusting. See the note on “an abomination to the LORD” at 11:1a.

the thoughts of the wicked: This phrase may refer to:

thoughts of evil people (GW)

evil plans (NRSV)

These meanings are very similar. Both are acceptable. The word thoughts probably refers here to plans or schemes. It is implied that these are plans to harm or deceive someone else. Another way to translate this line is:

Wicked scheming is abhorrent to Yahweh (NJB)

15:26b

but the words of the pure are pleasant to Him.

but words that help others are totally good. Nothing bad is mixed in with them.
but kind/pleasant words are clean/pure in Yahweh’s sight. They are acceptable to him.

(NRSV) but gracious words are pure: The Hebrew text is literally “but pure are the words of pleasantness/kindness.” According to standard rules of Hebrew grammar, this means: “but pleasant/kind words are pure.” English versions interpret this line in three ways:

Pleasant/gracious or kind words are pure. For example:
but pleasant words are pure (NJB) (ESV, GW, NASB, NET, NJB, NJPS, NRSV)
Pure words/thoughts are pleasing to the LORD. For example:
but the words of the pure are pleasing (REB) (BSB, KJV, NIV, NLT, REB, RSV)
Kind/friendly words are pleasing to the LORD. For example:
but kind words please him (CEV) (CEV, NCV, GNT)

It is recommended that you follow interpretation (1), along with almost all scholars.This is also the reading recommended by the HOTTP (Hebrew Old Testament Textual Project). This interpretation is the most straightforward way to understand the Hebrew clause. If the implications of the word pure are taken into consideration, it also forms a good contrast with 15:26a. (See the note on pure below).

(NRSV) gracious words: The phrase that the NRSV translates as gracious words probably refers here to words that help others and express kindness or friendliness.

(NRSV) pure: The word that the NRSV translates as pure often refers to gold that has no impurities. It is also used frequently to describe people who are ceremonially “clean” or “clean” animals that are acceptable to the LORD as sacrifices. In the context of kind, gracious words, it indicates that these words are not mixed/tainted with anything evil or unkind. It also implies that these words are pure to the LORD. Therefore they are acceptable or pleasing in the LORD’s sight. For example:

but pleasant words are pure to him (GW)

but gracious words are pure in his sight (NIV11)

Consider whether this implied information is needed to clarify the contrast with 15:26a.

Parallel PROV 15:26

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

15:26

15:26a

15:26b