Amsal 17:20

17:20 The one who has a perverse heart ¹  does not find good, ² 

and the one who is deceitful in speech ³  falls into trouble.

Amsal 19:8

19:8 The one who acquires wisdom ⁴  loves himself; ⁵ 

the one who preserves understanding will prosper. ⁶ 

Amsal 21:30

21:30 There is no wisdom and there is no understanding,

and there is no counsel against ⁷  the Lord. ⁸ 

Amsal 29:19

29:19 A servant ⁹  cannot be corrected ¹⁰  by words,

for although ¹¹  he understands, there is no answer. ¹² 

[17:20]  ¹ tn The verse parallels two descriptions of the wicked person: “crooked/perverse of heart” (genitive of specification), and “turned away in his tongue” (deceitful). The first phrase describes twisted intentions. The second, using the Niphal participle (“one turned away”) with “tongue,” the metonymy of cause, describes one who has turned away from speaking truth. Cf. NLT “the twisted tongue tumbles into trouble.”

[17:20]  ² tn The phrase “does not find good” is a figure (tapeinosis) meaning, “will experience calamity.” The wicked person can expect trouble ahead.

[17:20]  ³ tn Heb “tongue”; NIV “whose tongue is deceitful.”

[19:8]  ⁴ tn Heb “heart.” Most English versions translate as “wisdom,” but cf. NAB “intelligence.” This refers to a mind that works (e.g., Prov 7:7; 9:4).

[19:8]  ⁵ tn Heb “his own soul.” The expression “loves his soul” means that he is paying attention to his needs or taking care of his life (cf. NAB “is his own best friend”). This expression works with its parallel to provide the whole idea: “loving the soul” is the metonymy of the cause for prospering, and “prospering” is the metonymy of the effect (of loving).

[19:8]  ⁶ tn Heb “finds good” (similar KJV, NASB); NCV “will succeed.” The MT reads לִמְצֹא (limtso’), a Qal infinitive construct. The LXX (as well as the other major early versions) renders it as a future, which reflects a Vorlage of יִמְצָא (yimtsa’). The infinitive is used here in a modal sense, meaning “is destined to” or “is certain of” finding good in life.

[21:30]  ⁷ tn The form לְנֶגֶד (lÿneged) means “against; over against; in opposition to.” The line indicates they cannot in reality be in opposition, for human wisdom is nothing in comparison to the wisdom of God (J. H. Greenstone, Proverbs, 232).

[21:30]  ⁸ sn The verse uses a single sentence to state that all wisdom, understanding, and advice must be in conformity to the will of God to be successful. It states it negatively – these things cannot be in defiance of God (e.g., Job 5:12-13; Isa 40:13-14).

[29:19]  ⁹ sn Servants could not be corrected by mere words; they had to be treated like children for they were frequently unresponsive. This, of course, would apply to certain kinds of servants. The Greek version translated this as “a stubborn servant.”

[29:19]  ¹⁰ tn The Niphal imperfect here is best rendered as a potential imperfect – “cannot be corrected.” The second line of the verse clarifies that even though the servant understands the words, he does not respond. It will take more.

[29:19]  ¹¹ tn Heb “for he understands, but there is no answer.” The concessive idea (“although”) is taken from the juxtaposition of the two parts.

[29:19]  ¹² sn To say “there is no answer” means that this servant does not obey – he has to be trained in a different way.