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14 The discerning mind[a] seeks knowledge,
but the mouth of fools feeds on folly.[b]

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Footnotes

  1. Proverbs 15:14 tn Or “heart.” The Hebrew term is לֵב (lev, “mind, heart”).
  2. Proverbs 15:14 tc The idea expressed in the second colon does not make a strong parallelism with the first with its emphasis on seeking knowledge. Its poetic image of feeding (a hypocatastasis) would signify the acquisition of folly—the fool has an appetite for it. D. W. Thomas suggests the change of one letter, ר (resh) to ד (dalet), to obtain a reading יִדְעֶה (yidʿeh); this he then connects to an Arabic root daʿa with the meaning “sought, demanded” to form what he thinks is a better parallel (“Textual and Philological Notes on Some Passages in the Book of Proverbs,” VTSup 3 [1955]: 285). But even though the parallelism is not as precise as some would prefer, there is insufficient warrant for such a change.

14 The heart of him who understands will seek knowledge,
    but the faces of fools, they[a] will feed on folly.

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Footnotes

  1. Proverbs 15:14 Hebrew “he/it”

31 The person[a] who hears the reproof that leads to life[b]
is at home[c] among the wise.[d]
32 The one who refuses correction despises himself,[e]
but whoever listens to[f] reproof acquires understanding.[g]
33 The fear of the Lord provides wise instruction,[h]
and before honor comes humility.[i]

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Footnotes

  1. Proverbs 15:31 tn Heb “ear” (so KJV, NRSV). The term “ear” is a synecdoche of part (= ear) for the whole (= person).
  2. Proverbs 15:31 tn “Life” is an objective genitive: Reproof brings or preserves life. Cf. NIV “life-giving rebuke”; NLT “constructive criticism.”
  3. Proverbs 15:31 tn Heb “lodges.” This means to live with, to be at home with.
  4. Proverbs 15:31 sn The proverb is one full sentence; it affirms that a teachable person is among the wise.
  5. Proverbs 15:32 sn To “despise oneself” means to reject oneself as if there was little value. The one who ignores discipline is not interested in improving himself.
  6. Proverbs 15:32 tn The nuances of שָׁמַע (shamaʿ) include hearing and obeying or carrying out what was said. Cf. “heeds” so NAB, NIV, NKJV, NRSV.
  7. Proverbs 15:32 tn The term לֵב (lev, “mind, heart”) is used as a metonymy of association for what one does with the mind (thinking), and so refers to discernment, wisdom, good sense.
  8. Proverbs 15:33 tn Heb “[is] instruction of wisdom” (KJV and NASB similar). The noun translated “wisdom” is an attributive genitive: “wise instruction.”sn The idea of the first line is similar to Prov 1:7 and 9:10. Here it may mean that the fear of the Lord results from the discipline of wisdom, just as easily as it may mean that the fear of the Lord leads to the discipline of wisdom. The second reading harmonizes with the theme in the book that the fear of the Lord is the starting point.
  9. Proverbs 15:33 tn Heb “[is] humility” (so KJV). The second clause is a parallel idea in that it stresses how one thing leads to another—humility to honor. Humble submission in faith to the Lord brings wisdom and honor.

31 The ear of him who listens to admonitions of life,
    in the midst of the wise it will lodge.
32 He who ignores instruction despises himself,[a]
    but he who hears admonition gains heart.[b]
33 Fear of Yahweh is the instruction of the wise,
    and before honor comes humility.

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Footnotes

  1. Proverbs 15:32 Or “soul,” or “inner self”
  2. Proverbs 15:32 Or “mind”

16 How much better it is to acquire[a] wisdom than gold;
to acquire understanding is more desirable[b] than silver.

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Footnotes

  1. Proverbs 16:16 tn The form קְנֹה (qenoh) is an infinitive; the Greek version apparently took it as a participle, and the Latin as an imperative—both working with an unpointed קנה, the letter ה (he) being unexpected in the form if it is an infinitive construct (the parallel clause has קְנוֹת [qenot] for the infinitive, but the ancient versions also translate that as either a participle or an imperative).
  2. Proverbs 16:16 tn The form is a Niphal participle, masculine singular. If it is modifying “understanding” it should be a feminine form. If it is to be translated, it would have to be rendered “and to acquire understanding is to be chosen more than silver” (cf. KJV, ASV, NASB). Many commentaries consider it superfluous. NIV and NCV simply have “to choose understanding rather than silver!”

16 Getting wisdom: how much[a] better than gold!
    And getting understanding: it is chosen over[b] silver.

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Footnotes

  1. Proverbs 16:16 Literally “what”
  2. Proverbs 16:16 Literally “from”

21 The one who is wise in heart[a] is called[b] discerning,
and kind speech[c] increases persuasiveness.[d]

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Footnotes

  1. Proverbs 16:21 tn Heb “wise of heart” (so NRSV).
  2. Proverbs 16:21 tn Heb “to the wise of heart it will be called discerning.” This means that the wise of heart, those who make wise decisions (“heart” being the metonymy), will gain a reputation of being the discerning ones.
  3. Proverbs 16:21 tn Heb “sweetness of lips.” The term “lips” is a metonymy of cause, meaning what is said. It is a genitive of specification. The idea of “sweetness” must be gracious and friendly words. The teaching will be well-received because it is both delightful and persuasive (cf. NIV “pleasant words promote instruction”).
  4. Proverbs 16:21 tn Heb “teaching” or “receptivity”; KJV “learning”; NIV “instruction.”

21 The wise of heart[a] is called perceptive,
    but he who is pleasant of lips will increase persuasiveness.

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Footnotes

  1. Proverbs 16:21 Or “mind”

24 Wisdom is directly in front of[a] the discerning person,
but the eyes of a fool run[b] to the ends of the earth.[c]

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Footnotes

  1. Proverbs 17:24 tn The verse begins with אֶת־פְּנֵי מֵבִין (ʾet pene mevin), “before the discerning” or “the face of the discerning.” The particle אֶת here is simply drawing emphasis to the predicate (IBHS 182-83 §10.3.2b). Cf. NIV “A discerning man keeps wisdom in view.”
  2. Proverbs 17:24 tn The term “run” does not appear in the Hebrew text, but is supplied for the sake of clarification.
  3. Proverbs 17:24 sn To say that “the eyes of the fool run to the ends of the earth” means that he has no power to concentrate and cannot focus his attention on anything. The language is hyperbolic. Cf. NCV “the mind of a fool wanders everywhere.”

24 He who understands sets his face toward wisdom,
    but the eyes of a fool, to the end of the earth.[a]

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Footnotes

  1. Proverbs 17:24 Or “land”

15 The discerning person[a] acquires knowledge,
and the wise person[b] seeks[c] knowledge.

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Footnotes

  1. Proverbs 18:15 tn Heb “discerning mind.” The term לֵב (lev, “mind, heart”) is a synecdoche of part (= heart/mind) for the whole (= person); cf. TEV, NLT “intelligent people.” Placing “heart” and “ear” in parallel encompasses more of the process of acquiring knowledge. The ear listens for and to instruction, and the mind considers what is heard to acquire knowledge.
  2. Proverbs 18:15 tn Heb “the ear of the wise.” The term “ear” is a synecdoche of part (= ear) for the whole (= person): “wise person.” sn The wise continually seek more knowledge. D. Kidner says, “Those who know most know best how little they know” (Proverbs [TOTC], 129).
  3. Proverbs 18:15 sn This line features a mixed metaphor: The “ear” is pictured “seeking.” The wise person is listening for (on the lookout for) things worth listening to in the pursuit of knowledge.

15 An intelligent mind[a] will acquire knowledge,
    and the ear of the wise will seek knowledge.

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Footnotes

  1. Proverbs 18:15 Literally “heart”

20 Listen to advice[a] and receive discipline,
that[b] you may become wise[c] by the end of your life.[d]

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Footnotes

  1. Proverbs 19:20 sn The advice refers in all probability to the teachings of the sages that will make one wise.
  2. Proverbs 19:20 tn The proverb is one continuous thought, but the second half of the verse provides the purpose for the imperatives of the first half.
  3. Proverbs 19:20 tn The imperfect tense has the nuance of a final imperfect in a purpose clause, and so is translated “that you may become wise” (cf. NAB, NRSV).
  4. Proverbs 19:20 tn Heb “become wise in your latter end” (cf. KJV, ASV) which could obviously be misunderstood.

20 Listen to advice and accept instruction
    so that you will gain wisdom for your future.[a]

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Footnotes

  1. Proverbs 19:20 Literally “after things

Counsel[a] in a person’s heart[b] is like[c] deep water,[d]
but an understanding person[e] draws it out.

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Footnotes

  1. Proverbs 20:5 sn The noun means “advice, counsel”; it can have the connotation of planning or making decisions. Those with understanding can sort out plans.
  2. Proverbs 20:5 tn The Hebrew term לֶב (lev) refers to the “mind” (NRSV) as well as the “heart” (KJV, NIV, NASB). The expression refers to unspoken thoughts.
  3. Proverbs 20:5 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
  4. Proverbs 20:5 sn The motives or plans of a person are “difficult to fathom”; it takes someone with understanding to discover and surface them (the verb in the last colon continues the figure with the sense of bringing the plans to the surface and sorting them out).
  5. Proverbs 20:5 tn Heb “a man of understanding”; TEV “someone with insight”; NLT “the wise.”

Deep waters are like purpose in the heart[a] of a man,
    and a man of understanding will draw it[b] out.

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Footnotes

  1. Proverbs 20:5 Or “mind”
  2. Proverbs 20:5 Or “her”; referring to “purpose”

18 Plans[a] are established by counsel,
so[b] make war[c] with guidance.

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Footnotes

  1. Proverbs 20:18 tn The noun form is plural, but the verb is singular, suggesting either an abstract plural or a collective plural is being used here.
  2. Proverbs 20:18 tn The clause begins with vav (ו) on “with guidance.” But the clause has an imperative for its main verb. One could take the imperfect tense in the first colon as an imperfect of injunction, and then this clause would be also instructional. But the imperfect tense is a Niphal, and so it is better to take the first colon as the foundational clause and the second colon as the consequence (cf. NAB): If that is true, then you should do this.
  3. Proverbs 20:18 sn There have been attempts by various commentators to take “war” figuratively to mean life’s struggles, litigation, or evil inclinations. But there is no need and little justification for such interpretations. The proverb simply describes the necessity of taking counsel before going to war.

18 A plan[a] will be established by advice,
    and with guidance make war.

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Footnotes

  1. Proverbs 20:18 Hebrew “plans”

11 When a scorner is punished, the naive[a] becomes wise;
when a wise person is instructed,[b] he gains knowledge.

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Footnotes

  1. Proverbs 21:11 sn The contrast here is between the simple and the wise. The simple gain wisdom when they see the scorner punished; the wise gains knowledge through instruction. The scorner does not change, but should be punished for the benefit of the simple (e.g., Prov 19:25).
  2. Proverbs 21:11 tn Heb “in the instructing of the wise.” The construction uses the Hiphil infinitive construct הַשְׂכִּיל (haskil) with a preposition to form a temporal clause (= “when”). The word “wise” (חָכָם, khakham) after it is the subjective genitive. The preposition ל (lamed) on the form is probably dittography from the ending of the infinitive.

11 With the punishment of a scoffer, the simple will become wise,
    and with the instruction of the wise, he will obtain knowledge.

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The Sayings of the Wise[a]

17 Incline your ear[b] and listen to the words of the wise,
and apply your mind[c] to my instruction.[d]
18 For it is pleasing if[e] you keep these sayings[f] within you,
and[g] they are ready on your lips.[h]
19 So that[i] your confidence may be in the Lord,
I hereby make them known[j] to you today—even you.
20 Have I not written thirty sayings[k] for you,
sayings[l] of counsel and knowledge,
21 to show you true and reliable words,[m]
so that you may give accurate answers[n] to those who sent you?

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Footnotes

  1. Proverbs 22:17 sn A new collection of sayings begins here, forming the fourth section of the book of Proverbs. This collection is not like that of 1:1-9:18; here the introductory material is more personal than 1:1-7, and the style differs, showing great similarity to the Instruction of Amenemope in Egypt (especially the thirty precepts of the sages in 22:17-24:22). Verses 17-21 form the introduction, and then the sayings begin in v. 22. After the thirty sayings are given, there are further sayings in 24:23-34. There is much literature on this material: see W. K. Simpson, ed., Literature of Ancient Egypt; ANET 412-425; and A. Cody, “Notes on Proverbs 22:21 and 22:23b,” Bib 61 (1980): 418-26.
  2. Proverbs 22:17 sn To “incline the ear” means to “listen carefully” (cf. NCV); the expression is metonymical in that the ear is the instrument for hearing. It is like telling someone to lean over to hear better.
  3. Proverbs 22:17 tn Or “heart.” The term לֵב (lev) can refer to the “mind” or the “heart” and represent a person’s thinking, feeling, or will.
  4. Proverbs 22:17 tn Heb “knowledge” (so KJV, NASB); in this context it refers to the knowledge that is spoken by the wise, hence “instruction.”
  5. Proverbs 22:18 tn Or “when” (so NIV).
  6. Proverbs 22:18 tn Heb “keep them,” referring to the words of the wise expressed in these sayings. The referent has been specified in the translation for clarity.
  7. Proverbs 22:18 tn The term “and” does not appear in the Hebrew but is supplied in the translation.
  8. Proverbs 22:18 sn If the teachings are preserved in the heart/mind of the disciple, then that individual will always be ready to speak what was retained.
  9. Proverbs 22:19 tn The form לִהְיוֹת (liheyot, “to be”) is the infinitive construct indicating the purpose (or result) of the teaching (cf. NASB, NIV, NRSV).
  10. Proverbs 22:19 tn The verb הוֹדַעְתִּי (hodaʿti; from יָדַע, yadaʿ) is a Hiphil perfect form. The Hiphil is factitive “to make know,” i.e., “to inform.” The Hebrew perfect should be understood either as perfective “I have informed you” or performative “I hereby inform you.” Either is appropriate for “today” since the thirty sayings it refers to have been written down (v. 20), but it appears to be part of introducing the sayings rather than a recap. However if the “thirty [sayings]” mentioned in v. 20 should be understood as the word “day before yesterday” then the perfective translation should be preferred.
  11. Proverbs 22:20 tn Older English versions and a few more recent ones render this phrase as either “excellent things” following the Qere (so KJV, ASV, NASB, NKJV), “officers,” or “heretofore” [day before yesterday], following the Kethib. However (as in most recent English versions) the Qere should be rendered “thirty,” referring to the number in the collection (cf. NAB, NIV, NRSV, NLT).
  12. Proverbs 22:20 tn The term “sayings” does not appear in the Hebrew text but is supplied in the translation for the sake of clarity.
  13. Proverbs 22:21 tn Heb “to cause you to know the truth of words of truth” (NASB similar).
  14. Proverbs 22:21 tn Heb “to return true words”; NAB “a dependable report”; NIV “sound answers.”

Words of the Wise

17 Incline your ear and hear the words of the wise;
    you shall apply your heart[a] to my teaching.
18 For it is pleasant if you guard them within you;[b]
    together they will be ready upon your lips.
19 In order for your trust to be in Yahweh,
    I have made them known to you today[c]—even[d] you.
20 Have I not written for you thirty sayings
    with admonitions and knowledge?
21 In order to show you what is right—sayings of truth—
    in order to return a true saying to him who sent you.

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Footnotes

  1. Proverbs 22:17 Or “mind”
  2. Proverbs 22:18 Literally “in your belly/womb”
  3. Proverbs 22:19 Literally “the day”
  4. Proverbs 22:19 Or “only”

19 Listen, my child,[a] and be wise,
and guide your heart on the right way.

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Footnotes

  1. Proverbs 23:19 tn Heb “my son,” but the immediate context does not limit this to male children.

19 You, my child, hear and be wise,
    and direct your heart[a] on the road.

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Footnotes

  1. Proverbs 23:19 Or “mind”