PROV 22:19 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=none Clarity of original=clear Importance to us=normal (All still tentative.)

Key: khaki:verbs, 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 Ἵνα σου γένηται ἐπὶ Κύριον ἡ ἐλπὶς, καὶ γνωρίσῃ σοι τὴν ὁδόν σου.
(Hina sou genaʸtai epi Kurion haʸ elpis, kai gnōrisaʸ soi taʸn hodon sou. )

ULT For your trust to be in Yahweh,
⇔ I have caused you to know today, even you.

UST I am teaching these sayings to you—yes, you—right now
⇔ so that you will trust Yahweh.

OEB No OEB PROV book available

WEBBE I teach you today, even you,
⇔ so that your trust may be in the LORD.

WMBB (Same as above)

NET So that your confidence may be in the Lord,
⇔ I am making them known to you today – even you.

LSV That your trust may be in YHWH,
I caused you to know today, even you.

FBV I'm explaining this to you today so you can trust in the Lord—yes, you!

T4T I want you to trust in Yahweh,
⇔ and that is the reason that I am telling them to you, now.

LEB • In order for your trust to be in Yahweh, I have made them known to you today[fn]—even[fn] you.

22:? Literally “the day”

22:? Or “only”

BBE So that your faith may be in the Lord, I have made them clear to you this day, even to you.

Moff I am still teaching you my truths,
⇔ that you may rely on the Eternal.

JPS That thy trust may be in the LORD, I have made them known to thee this day, even to thee.

ASV That thy trust may be in Jehovah,
⇔ I have made them known to thee this day, even to thee.

DRA That thy trust may be in the Lord, wherefore I have also shewn it to thee this day.

YLT That thy trust may be in Jehovah, I caused thee to know to-day, even thou.

Drby That thy confidence may be in Jehovah, I have made [them] known to thee this day, even to thee.

RV That thy trust may be in the LORD, I have made them known to thee this day, even to thee.
(That thy/your trust may be in the LORD, I have made them known to thee/you this day, even to thee/you. )

SLT For thy trust to be in Jehovah, I caused thee to know today, thee also.

Wbstr That thy trust may be in the LORD, I have made known to thee this day, even to thee.

KJB-1769 That thy trust may be in the LORD, I have made known to thee this day, even to thee.[fn]
(That thy/your trust may be in the LORD, I have made known to thee/you this day, even to thee/you. )

22.19 even…: or, trust thou also

KJB-1611 [fn]That thy trust may bee in the LORD, I haue made knowen to thee this day, euen to thee.
(Modernised spelling is same as from KJB-1769 above apart from footnotes)

22:19 Or, trust thou also.

Bshps That thou mayest put thy trust in the Lorde, I haue shewed thee this day the thing that thou knowest.
(That thou/you mayest/may put thy/your trust in the Lord, I have showed thee/you this day the thing that thou/you knowest/know.)

Gnva That thy confidence may be in the Lord, I haue shewed thee this day: thou therefore take heede.
(That thy/your confidence may be in the Lord, I have showed thee/you this day: thou/you therefore take heede. )

Cvdl that thou mayest allwaye put yi trust in the LORDE.
(that thou/you mayest/may always put ye/you_all trust in the LORD.)

Wycl That thi trist be in the Lord; wherfor and Y haue schewid it to thee to dai.
(That thy/your trist be in the Lord; wherefore and I have showed it to thee/you to day.)

Luth daß deine Hoffnung sei auf den HErr’s. Ich muß dich solches täglich erinnern dir zu gut.
(that your hope be on/in/to the LORD’s. I must you/yourself such daily erinnern you/to_you(sg) to/for good.)

ClVg ut sit in Domino fiducia tua, unde et ostendi eam tibi hodie.
(as be in/into/on Master confidence your, from_where/who and show her to_you today/at_this_time. )

SOTN SIL Open Translator’s Notes:

Section 22:17–24:22: Here are thirty sayings of wise people

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.

Paragraph 22:17–21 Introduction

This paragraph begins with an exhortation to an unnamed person. This person is identified in Hebrew with the masculine singular pronouns “you/your.” The author more specifically identifies him as “my son” in 23:15a and other verses. See point (c) in the preceding section summary. In verses where the author does not identify his “son” explicitly, the notes will refer to his “reader” or “listener,” depending on the context.

In 22:17, the author exhorts the listener to pay careful attention to what he will say. In 22:18, the author then gives the listener a reason for following this exhortation. In 22:19–21 he further describes the nature of the wise sayings as well as his purpose in writing them.Waltke (page 221).

In this paragraph, the Hebrew text uses plural pronouns to refer back to “the words of the wise” in 22:17. For example, “them” is used in 22:18. In some languages, a singular noun, such as “advice” may be used instead of “words.” In such cases, singular pronouns or phrases (for example, “it” or “this advice”) will need to be used to refer back to it. The meaning lines in the Display will give both options when they are relevant.

22:19

In this verse, there are no parallel parts. The first line gives the purpose for the second line.

^19aSo that your trust may be in the LORD,

^19bI instruct you today—yes, you.

In Hebrew, the word order is literally “To be in the LORD your trust, I make known to you this day, even you.” This unusual order emphasizes the speaker’s purpose for teaching this particular listener. His purpose is that his listener will trust only in the LORD.According to Fox (pages 708–709) three things are emphasized by this word order: a) the purpose itself; b) trust in the LORD rather than one’s own abilities; c) “you” in contrast to anyone else. In many languages, it will not be necessary or possible to emphasize all these things explicitly. Use natural ways in your language to place emphasis on one or more of these things.

See the General Comment on 22:19a–b for ways to express the speaker’s purpose.

22:19a

So that your trust may be in the LORD,

What I want is that your^(sing) trust/confidence may always be in Yahweh and nothing/nobody else.

So that your trust may be in the LORD: The teacher’s intention is that his listener will continue to rely or depend on the LORD and have confidence in him. In Hebrew, the word order emphasizes that the listener should trust only the LORD. In some languages, it may be more natural to express the noun phrase your trust as a verb. For example:

So that you will always rely on the LORD alone

22:19a–b

(combined/reordered)

My purpose for teaching this to you^(sing) now is that you may rely on Yahweh alone.
You are the one whom I advise today so that you will always trust in Yahweh.

22:19b

I instruct you today—yes, you.

That is why I am now making this advice known to you^(sing) especially.

I instruct you today: In Hebrew, the verb instruct is literally “make-known.” It refers back to “the words of the wise” in 22:17a and “my knowledge” in 22:17b.

yes, you: This phrase emphasizes you rather than a different listener.Waltke (page 223), McKane (page 376). It may imply a personal relationship between the teacher and the one he is teaching.Cohen (page 149). Other ways to express this emphasis are:

Today I have made them known to you, especially to you. (GW)

You are the one that I am now teaching

General Comment on 22:19a–b

In many languages, it is not natural to put a purpose clause before the main clause. It is also not natural to begin a sentence with a conjunction such as “So that…” In such languages, one or more of the following options may be possible:

State the author’s purpose in terms of what he wants or intends. For example:
I want you to put your trust in the Lord; that is why I am going to tell them to you now. (GNT)
Reorder the parts of the sentence. For example:
I am teaching you today—yes, you—so you will trust in the Lord. (NLT)

UTN uW Translation Notes:

Note 1 topic: grammar-connect-logic-goal

לִ⁠הְי֣וֹת & מִבְטַחֶ֑⁠ךָ

to=be & confidence_of,your

For here indicates that what follows is the purpose for the second clause in this verse. Use a connector in your language that makes it clear that what follows is a purpose for what comes after. Alternate translation: “In order for your trust to be”

Note 2 topic: translate-tense

הוֹדַעְתִּ֖י⁠ךָ

I,teach_you

Solomon uses the past tense here in order to refer to something that is happening while he is writing these verses, which is the time he calls today. If it would not be natural to do that in your language, you could use the present tense. Alternate translation: “I am causing you to know”

Note 3 topic: figures-of-speech / ellipsis

הוֹדַעְתִּ֖י⁠ךָ

I,teach_you

Solomon is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from [22:17](../22/17.md) if it would be clearer in your language. Alternate translation: “I have caused you to know the words of the wise”

Note 4 topic: figures-of-speech / reduplication

אַף־אָֽתָּה

also/though you(ms)

Here Solomon repeats the pronoun you to emphasize to whom he is teaching these proverbs. If your language can repeat words for intensification, it would be appropriate to do that here in your translation. If not, your language may have another way of expressing the emphasis. Alternate translation (as a new sentence): “Yes, I have taught you”