Proverbs 2:13
Parallel Verses
English Standard Version
who forsake the paths of uprightness to walk in the ways of darkness,

King James Bible
Who leave the paths of uprightness, to walk in the ways of darkness;

American Standard Version
Who forsake the paths of uprightness, To walk in the ways of darkness;

Douay-Rheims Bible
Who leave the right way, and walk by dark ways:

English Revised Version
Who forsake the paths of uprightness, to walk in the ways of darkness;

Webster's Bible Translation
Who leave the paths of uprightness, to walk in the ways of darkness;

Proverbs 2:13 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

Instead of כּי אם there is an old אל תקרי

(Note: Regarding this formula, see Strack's Prolegomena, pp. 66-70.)

(read not so, but thus), כי אם (if thou callest understanding mother), which supposes the phrase כי אם (lxx) as traditional. If אם were intended (according to which the Targ. in the Bibl. rabbinica, but not in Norzi's text, translates), then 3b would correspond; vid., Proverbs 7:4, cf. Job 17:14. Thus: Yea, if thou callest for understanding, i.e., callest her to thee (Proverbs 18:6), invitest her to thee (Proverbs 9:15). The ק of בּקּשׁ is, with the exception of the imper. (e.g., בּקּשׁוּ), always without the Dagesh. Proverbs 2:4 belongs to the ideas in the Book of Job found in these introductory discourses, cf. Job 3:21, as at Proverbs 2:14, Job 3:22 (Ewald, Sprche, p. 49). חפשׂ (חפּשׂ), scrutari, proceeds, as חפס shows, from the primary meaning of a ditch, and is thus in its root-idea related to חפר (to dig, search out). In the principal clause of Proverbs 2:5 the 'יראת ה, as Psalm 19:10, is the fear of Jahve as it ought to be, thus the reverence which is due to Him, the worshipping of Him as revealed. 'ה and אלהים are interchanged as קדשׁים and 'ה at Proverbs 9:10. דּעת is knowledge proceeding from practice and experience, and thus not merely cognition (Kenntnis), but knowledge (Erkenntnis). The thoughts revolve in a circle only apparently. He who strives after wisdom earnestly and really, reaches in this way fellowship with God; for just as He gives wisdom, it is nowhere else than with Him, and it never comes from any other source than from Him. It comes (Proverbs 2:6) מפּיו (lxx erroneously מפּניו ylsuoe), i.e., it is communicated through the medium of His word, Job 22:22, or also (for λὀγος and πνεῦμα lie here undistinguished from one another) it is His breath (Book of Wisdom 7:25: ἀτμὶς τῆς τοῦ Θεοῦ δυνάμεως καὶ ἀπόῤῥοια τῆς τοῦ παντοκράτορος δόξης εἰλικρινής); the inspiration (נשׁמת) of the Almighty (according to Job 32:8) gives men understanding. In Proverbs 2:7, whether וצפן (Chethı̂b) or יצפּן (Kerı̂) is read, the meaning is the same. The former is the expression of the completed fact, as ἡτοίμασεν, 1 Corinthians 2:9, and is rightly preferred by lxx and Syr., for one reluctantly misses the copula (since the thought is new in comparison with Proverbs 2:6). לישׁרם should be written with the accent Dech. The Chokma-word (besides in Proverbs and Job, found only in Micah 6:9 and Isaiah 28:29) תּוּשׁיּה is a Hiphil formation (with the passing over of into , as in תּוּגה) from הושׁה (whence the pr. names יושׁה and יושׁויה) equals (Arab.) wasy and âsy, to re-establish, to advance, Hiph. of ישׁה equals ושׁה, to stand, and thus means furtherance, i.e., the power or the gift to further, and concretely that which furthers and profits, particularly true wisdom and true fortune.

(Note: I was formerly in error in regarding the word as a Hophal formation, and in assigning to it the primary signification of being in a state of realized existence, of reality, in contradistinction to appearance only. The objection of J. D. Michaelis, Supplem. p. 1167, Non placent in linguis ejusmodi etyma metaphysica, etc., does not apply here, since the word is a new one coined by the Chokma, but all the shades of meaning are naturally derived from the fundamental signification "furtherance" (cf. Seneca, Deus stator stabilitorque est). "תושׁיה, from Arab. âsy and wasy, to further by word and deed, to assist by counsel and act, to render help, whence the meanings auxilium, salus, and prudens consilium, sapientia, easily follow; cf. Ali's Arab. proverb, "He furthers thee, who does not trouble himself about thee.")

The derivation from ישׁ (Proverbs 8:21) is to be rejected, because "the formation would be wholly without analogy, so much the more because the י of this word does not represent the place of the ו, as is seen from the Arab. l-ys and the Syr. lyt" (Fl.);

(Note: The Arab. ‛aysa (almost only in the negative la-ysa equals לא ישׁ), of the same signification as ישׁ, with which the Aram. אית (איתי) is associated, presupposes an ‛âsa ( equals ‛âssa), to be founded, to found, and is rightly regarded by the Arabs as an old segolate noun in which the verbal force was comprehended.)

and the derivation of ושׁה equals שׁוה, to be smooth (Hitzig), passes over without any difficulty into another system of roots.

(Note: The Arab. wsy and swy are confounded in common usage (Wetstein, Deutsch. Morgenl. Zeitschr. xxii. 19), but the roots וש and שו are different; וש and אש, on the contrary, are modifications of one root.)

In the passage under consideration (Proverbs 2:7), תּוּשׁיּה signifies advancement in the sense of true prosperity. The parallel passage 7a clothes itself in the form of an apposition: (He) a shield (מגן, n. instr. of גּנן, to cover) for הלכי תּם, pilgrims of innocence (Fl.), i.e., such as walk in the way (the object-accus., as Proverbs 6:12, for which in Proverbs 10:9 בּ) of innocence. תּם is whole, full submission, moral faultlessness, which chooses God with the whole heart, seeks good without exception: a similar thought is found in Psalm 84:12. לנצר, 8a, is such an inf. of consequence as להקשׁיב (Proverbs 2:2), and here, as there, is continued in the finite. The "paths of justice" are understood with reference to those who enter them and keep in them; parallel, "the way of His saints" (חסיד, he who cherishes חסד, earnest inward love to God), for that is just ארח־צדקה (Proverbs 12:28): they are הלכי צדקות (Isaiah 33:15). Instead of the Mugrash, the conjunctive Tarcha is to be given to ודרך.

Proverbs 2:13 Parallel Commentaries

Treasury of Scripture Knowledge

leave

Proverbs 21:16 The man that wanders out of the way of understanding shall remain in the congregation of the dead.

Psalm 14:3 They are all gone aside, they are all together become filthy: there is none that does good, no, not one.

Ezekiel 18:26 When a righteous man turns away from his righteousness, and commits iniquity, and dies in them...

Ezekiel 33:12,13 Therefore, you son of man, say to the children of your people...

Zephaniah 1:6 And them that are turned back from the LORD; and those that have not sought the LORD, nor inquired for him.

Matthew 12:43-45 When the unclean spirit is gone out of a man, he walks through dry places, seeking rest, and finds none...

2 Timothy 4:10 For Demas has forsaken me, having loved this present world, and is departed to Thessalonica; Crescens to Galatia, Titus to Dalmatia.

Hebrews 6:4-6 For it is impossible for those who were once enlightened, and have tasted of the heavenly gift...

2 Peter 2:20-22 For if after they have escaped the pollutions of the world through the knowledge of the Lord and Savior Jesus Christ...

1 John 2:19 They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us...

walk

Proverbs 4:19 The way of the wicked is as darkness: they know not at what they stumble.

Job 24:13-16 They are of those that rebel against the light; they know not the ways thereof, nor abide in the paths thereof...

John 3:19,20 And this is the condemnation, that light is come into the world, and men loved darkness rather than light...

John 12:35 Then Jesus said to them, Yet a little while is the light with you. Walk while you have the light, lest darkness come on you...

Romans 1:21 Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations...

1 Thessalonians 5:5-7 You are all the children of light, and the children of the day: we are not of the night, nor of darkness...

John 1:6 There was a man sent from God, whose name was John.

John 2:9-11 When the ruler of the feast had tasted the water that was made wine, and knew not from where it was...

Cross References
John 3:19
And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil.

John 3:20
For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed.

Psalm 82:5
They have neither knowledge nor understanding, they walk about in darkness; all the foundations of the earth are shaken.

Proverbs 4:19
The way of the wicked is like deep darkness; they do not know over what they stumble.

Proverbs 21:16
One who wanders from the way of good sense will rest in the assembly of the dead.

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