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Proverbs 1:4-7
New English Translation

4 To impart[a] shrewdness[b] to the morally naive,[c]
a discerning[d] plan[e] to the young person.[f]
5 (Let the wise also[g] hear[h] and gain[i] instruction,
and let the discerning[j] acquire guidance![k])
6 To discern[l] the meaning of[m] a proverb and a parable,[n]
the sayings of the wise[o] and their riddles.[p]

Introduction to the Theme of the Book

7 Fearing the Lord[q] is the beginning[r] of discernment,[s]
but[t] fools[u] have despised[v] wisdom and moral instruction.[w]

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Footnotes

  1. Proverbs 1:4 tn Heb “to give.” The infinitive construct with ל (lamed) here introduces the fourth purpose of the book, now from the perspective of the teacher. It is what the wise instructor, or sage, wants to impart to the naive youths.
  2. Proverbs 1:4 tn The noun עָרְמָה (ʿormah) “prudence, shrewdness, craftiness” (BDB 791 s.v.) or “cleverness” (HALOT 886 s.v. 1) refers to a shrewd plan of action, viewed positively or negatively. It is used negatively of planned deception (Josh 9:4) and premeditated murder (Exod 21:14). The related adjective described the serpent as “shrewd, crafty, cunning” (Gen 3:1); it describes cunning plans (Job 5:12) and deception (Job 15:5). The related verb describes a wicked concocted plan (Ps 83:4). The term is used positively of a morally prudent lifestyle (Prov 8:5, 12; 15:5; 19:25). There is no virtue for simpletons to be unaware in this world; they need to be wise as serpents. Proverbs provide a morally shrewd plan for life.
  3. Proverbs 1:4 tn Heb “the naive” or “simpleton.” The substantival adjective פֶּתִי (peti) means “simple; open-minded” in the sense of being open and easily influenced by either wisdom or folly (BDB 834 s.v.; HALOT 989 s.v. I פֶּתִי). The simpleton is easily enticed and misled (Prov 1:32; 7:7; 9:6; 22:3; 27:12); believes everything, including bad counsel (Prov 14:15); lacks moral prudence (Prov 8:5; 19:25); needs discernment (Prov 21:11); but is capable of learning (Prov 9:4, 16). The related verb means “to be wide open; open-minded; enticed, deceived” (BDB 834). The term describes one easily persuaded and gullible, open to any influence, good or bad (cf. NLT “the simpleminded”). This is the “wide-eyed youth” who is headed for trouble unless he listens to the counsel of wisdom.
  4. Proverbs 1:4 tn Heb “knowledge and purpose.” The noun דַּעַת (daʿat, “knowledge”) may be nuanced “discernment” here (HALOT 229 s.v. I דַּעַת 4). The nouns דַּעַת וּמְזִמָּה (daʿat umezimmah, “discernment and purpose”) form a hendiadys (two nouns joined with vav to describe the same thing). The first noun functions adjectivally and the second functions as a noun: “discerning plan.” This parallels “a shrewd plan for the morally naive” or “a discerning plan for the young person.”
  5. Proverbs 1:4 tn The noun מְזִמָּה (mezimmah) may mean (1) “plan” or (2) “discretion” (BDB 273 s.v.; HALOT 566 s.v.). It describes the ability to make plans or formulate the best course of action for gaining a goal (C. H. Toy, Proverbs [ICC], 7). The related verb זָמַם (zamam) means “to plan; to devise” (BDB 273 s.v.; HALOT 272 s.v. I זמם; e.g., Gen 11:6). Here the nouns “knowledge and plan” (דַּעַת וּמְזִמָּה, daʿat umezimmah) form a hendiadys: knowledge of how to form and carry out a morally wise plan for life.
  6. Proverbs 1:4 tn Heb “young man” or “youth.” The term sometimes applies to an assistant, or servant, or someone in training for a higher position.sn As this second clause does not begin with “and” in Hebrew, it may be understood as an expansion what it means to impart shrewdness.
  7. Proverbs 1:5 tn The term “also” does not appear in the Hebrew text, but is supplied in the translation since the audience has shifted from the young and inexperienced to those already having some wisdom. As such v. 5 functions as a parenthesis in the purpose statements of 1:1-7. The book is not just for beginners; even the wise can become wiser.
  8. Proverbs 1:5 tn The verb יִשְׁמַע (yishmaʿ) functions as a jussive (rather than a imperfect, “he will hear”) as supported in conjunction with the following jussive וְיוֹסֶף (veyosef, “Let him add” or “so that he may add”).
  9. Proverbs 1:5 tn Heb “add.” Or “increase” in insight. The Hiphil verb וְיוֹסֶף (veyosef) is a jussive rather than an imperfect as the final short vowel (segol) and accent on the first syllable shows (BDB 415 s.v. יָסַף Hiph).
  10. Proverbs 1:5 tn The Niphal substantival participle נָבוֹן (navon, “discerning”), rather than the noun, is used to describe a person who is habitually characterized by discernment. 1:5 forms a striking contrast to 1:4—there was the simpleton and the youth, here the wise and discerning. Both need this book.
  11. Proverbs 1:5 tn The noun תַּחְבֻּלָה (takhbulah, “direction; counsel”) refers to moral guidance (BDB 287 s.v.). It is related to חֹבֵל (khovel, “sailor”), חִבֵּל (khibbel, “mast”) and חֶבֶל (khevel, “rope; cord”), so BDB suggests it originally meant directing a ship by pulling ropes on the mast. It is used in a concrete sense of God directing the path of clouds (Job 37:12) and in a figurative sense of moral guidance (Prov 11:14; 20:18; 24:6). Here it refers to the ability to steer a right course through life (A. Cohen, Proverbs, 2).
  12. Proverbs 1:6 tn The infinitive construct with ל (lamed) means “to discern” and introduces the fifth purpose of the book. It focuses on the benefits of proverbs from the perspective of the reader. By studying proverbs the reader will discern the hermeneutical key to understanding more and more proverbs.
  13. Proverbs 1:6 tn The phrase “the meaning of” does not appear in the Hebrew text, but is implied; it is supplied in the translation for the sake of clarity.
  14. Proverbs 1:6 tn The noun מְלִיצָה (melitsah) means “allusive expression; enigma” in general, and “proverb, parable” in particular (BDB 539; HALOT 590). The related noun מֵלִיץ (melits) means “interpreter” (Gen 42:23). The related Arabic root means “to turn aside,” so this Hebrew term might refer to a saying that has a “hidden meaning” to its words; see H. N. Richardson, “Some Notes on לִיץ and Its Derivatives,” VT 5 (1955): 163-79.
  15. Proverbs 1:6 tn This line functions in apposition to the preceding, further explaining the phrase “a proverb and a parable.”
  16. Proverbs 1:6 tn The noun חִידָה (khidah, “riddle”) designates enigmatic sayings whose meaning is obscure or hidden, such as a riddle (Num 12:8; Judg 14:12, 19), allegory (Ezek 17:2), perplexing moral problem (Pss 49:5; 78:2), perplexing question (1 Kgs 10:1 = 2 Chr 9:1) or ambiguous saying (Dan 8:23); see BDB 295 s.v. and HALOT 309 s.v. If this is related to Arabic hada (“to turn aside, avoid”), it refers to sayings whose meanings are obscure. The sayings of the wise often take the form of riddles that must be discerned.
  17. Proverbs 1:7 tn Heb “fear of the Lord.” In this expression (יִרְאַת יְהוָה, yirʾat yehvah) “the Lord” functions as an objective genitive. He is the object of fear and wonder. The term יִרְאָה(yirʾah) comes from the root יָרֵא (yareʾ), the common root for fear in the OT which has a basic three-fold range of meanings: (1) “be in dread or terror” (Deut 1:29; Jonah 1:10), (2) “to stand in awe” (1 Kgs 3:28), (3) “to revere; to respect” (Lev 19:3). With the Lord as the object, it captures the tension of shrinking back in fear and drawing close in awe and adoration. Both categories of meaning appear in Exod 20:20 (where the Lord descended upon Sinai amidst geophysical convulsions). Moses encouraged the Israelites to not be afraid of God striking them dead for no reason (“Do not fear!”) but informed the people that the Lord revealed himself in such a terrifying manner to scare them from sinning (“God has come only to test you and to put the fear of him in you so that you do not sin”). The fear of the Lord is expressed in reverential submission to his will—the characteristic of true worship. The fear of the Lord is the foundation for wisdom (9:10) and the discipline leading to wisdom (15:33). It is expressed in hatred of evil (8:13) and avoidance of sin (16:6), and so results in prolonged life (10:27; 19:23).
  18. Proverbs 1:7 tn The noun רֵאשִׁית (reʾshit) has a two-fold range of meaning (BDB 912 s.v.): (1) “beginning” = first step in a course of action (e.g., Ps 111:10; Prov 17:14; Mic 1:13) or (2) “chief thing” as the principal aspect of something (e.g., Prov 4:7). So fearing the Lord is either (1) the first step in acquiring moral knowledge or (2) the most important aspect of moral knowledge. The first option is preferred because 1:2-6 focuses on the acquisition of wisdom.
  19. Proverbs 1:7 tn Heb “knowledge.” The noun דָּעַת (daʿat, “knowledge”) refers to experiential knowledge, not just cognitive knowledge, including the intellectual assimilation and practical application (BDB 394). It is also used in v. 4 with the nuance “discernment” and the variation of this motto in Prov 9:10 substitutes חָכְמָה (khokhmah, “wisdom, moral skill”) at this point.
  20. Proverbs 1:7 tn The conjunction “but” does not appear in the Hebrew text, but is implied by the antithetical parallelism. It is supplied in the translation for clarity. Note, however that the Hebrew word order is “wisdom and instruction—fools have despised.” Without a conjunction the clash or contrast is held poetically until the end.
  21. Proverbs 1:7 tn The term אֱוִיל (ʾevil, “fool”) refers to a person characterized by moral folly (BDB 17 s.v.). Fools lack understanding (10:21), do not store up knowledge (10:14), fail to attain wisdom (24:7), and refuse correction (15:5; 27:22). They are arrogant (26:5), talk loosely (14:3) and are contentious (20:3). They might have mental intelligence but they are morally foolish. In sum, they are stubborn and “thick-brained” (J. H. Greenstone, Proverbs, 6).
  22. Proverbs 1:7 tn The verb בָּזָה (bazah, “despise”) means to treat things of value with contempt, as if they were worthless (BDB 102 s.v.). The classic example is Esau who despised his birthright and sold it for lentil stew (Gen 25:34). The perfect verb places the life that fools have lived in contrast with the beginning of moral knowledge. Here is the way of wisdom; fools have gone a different way. Now by implication—what is your choice? The translation of the perfect verb depends on whether the verb’s root is stative or dynamic. Stative verbs (verbs that describe a state) may be present time in the perfect and so can have gnomic force (cf. KJV, NASB, ESV, NIV). Dynamic verbs (verbs that describe actions) in the Hebrew perfect form are past or perfective. They may describe a past action which is prototypical of ongoing behavior. This type of root does not have a morphological test to distinguish if it is stative or dynamic. But the meaning “to treat with” despite suggests that it is dynamic, making the perfective translation “have despised” preferred.
  23. Proverbs 1:7 sn Heb “wisdom and instruction fools have despised.” Placing “wisdom and moral instruction” first makes this the focus. The reader is not asked to think primarily about the nature of fools but about the choice regarding wisdom. The pair of terms echoes v. 2a, perhaps forming an inclusio.
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Proverbs 1:4-7
New Revised Standard Version Updated Edition

4 to teach shrewdness to the simple,
    knowledge and prudence to the young—(A)
5 let the wise, too, hear and gain in learning
    and the discerning acquire skill,(B)
6 to understand a proverb and a figure,
    the words of the wise and their riddles.

7 The fear of the Lord is the beginning of knowledge;
    fools despise wisdom and instruction.(C)

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Proverbs 2:3-6
New English Translation

3 indeed, if[a] you call out for discernment[b]—
shout loudly[c] for understanding—
4 if[d] you seek[e] it like silver,[f]
and search for it[g] like hidden treasure,
5 then you will understand[h] how to fear the Lord,[i]
and you will discover[j] knowledge[k] about God.[l]
6 For[m] the Lord gives[n] wisdom,
and from his mouth[o] comes[p] knowledge and understanding.

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Footnotes

  1. Proverbs 2:3 tn Both particles retain their individual meanings, otherwise the verse would begin with a strong adversative and be a contrast to what has been said.
  2. Proverbs 2:3 sn The noun recalls the second purpose of the book (1:2). It is also cognate to the last word of 2:2, forming a transition. The two objects of the prepositions in this verse are actually personifications, as if they could be summoned.
  3. Proverbs 2:3 tn Heb “give your voice.” The expression means to shout loudly (BDB 679 s.v. נָתַן Qal 1.x, HALOT 735 s.v. נָתַן Qal 12), to make a sound that carries farther (e.g., Jer 2:15). J. H. Greenstone says, “If it [understanding] does not come at your first call, raise your voice to a higher pitch, put forth greater efforts” (Proverbs, 17).
  4. Proverbs 2:4 tn The conditional particle now reiterates the initial conditional clause of this introductory section (1-4); the apodosis will follow in v. 5.
  5. Proverbs 2:4 tn The verb בָּקַשׁ (baqash) means “to search for; to seek; to investigate” (BDB 134 s.v.). This calls for the same diligence one would have in looking for silver.
  6. Proverbs 2:4 sn The two similes affirm that the value placed on the object will influence the eagerness and diligence in the pursuit and development of wisdom (e.g., Job 28:9-11). The point is not only that the object sought is valuable, but that the effort will be demanding but rewarding.
  7. Proverbs 2:4 sn The verb חָפַשׂ (khafas) means “to dig; to search” (BDB 344 s.v.; cf. NCV “hunt for it”). The Arabic cognate means “to dig for water.” It is used literally of Joseph searching his brothers’ sacks (Gen 44:12) and figuratively for searching the soul (Ps 64:7). This is a more emphatic word than the one used in the first colon and again emphasizes that acquiring wisdom will be demanding.
  8. Proverbs 2:5 tn The verb בִּין (bin, “to perceive; to understand; to discern”) refers to ability to grasp, discern or be sensitive to what it means to fear the Lord.
  9. Proverbs 2:5 tn Heb “the fear of the Lord.” The noun is an objective genitive; the Lord is to be the object of fear and reverence.
  10. Proverbs 2:5 tn Heb “find” (so KJV, NAB, NIV, NRSV).
  11. Proverbs 2:5 tn The term דַּעַת (daʿat, “knowledge”) goes beyond cognition; it is often used metonymically (cause) for obedience (effect); see, e.g., Prov 3:6, “in all your ways acknowledge him,” and BDB 395 s.v. This means that the disciple will follow God’s moral code; for to know God is to react ethically and spiritually to his will (e.g., J. H. Greenstone, Proverbs, 18).
  12. Proverbs 2:5 tn Heb “knowledge of God.” The noun is an objective genitive.
  13. Proverbs 2:6 tn This is a causal clause. The reason one must fear and know the Lord is that he is the source of true, effectual wisdom.
  14. Proverbs 2:6 tn The verb is an imperfect tense which probably functions as a habitual imperfect describing a universal truth in the past, present and future.
  15. Proverbs 2:6 sn This expression is an anthropomorphism; it indicates that the Lord is the immediate source or author of the wisdom. It is worth noting that in the incarnation many of these “anthropomorphisms” become literal in the person of the Logos, the Word, Jesus, who reveals the Father.
  16. Proverbs 2:6 tn The verb “comes” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.
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Proverbs 2:3-6
New Revised Standard Version Updated Edition

3 if you indeed cry out for insight
    and raise your voice for understanding,
4 if you seek it like silver
    and search for it as for hidden treasures—(A)
5 then you will understand the fear of the Lord
    and find the knowledge of God.(B)
6 For the Lord gives wisdom;
    from his mouth come knowledge and understanding;(C)

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Proverbs 2:10-12
New English Translation

10 For wisdom will enter your heart,[a]
and moral knowledge[b] will be attractive[c] to you.[d]
11 Discretion[e] will protect you,[f]
understanding will guard you,
12 to deliver[g] you from the way of the wicked,[h]
from those[i] speaking perversity,[j]

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Footnotes

  1. Proverbs 2:10 tn The noun לֵב (lev, “heart”) functions as a metonymy of association for “mind” and “thoughts” (BDB 524 s.v. 3). It represents the center of the inner life where the volition and emotions join to bring about actions. It is used here in parallelism with נֶפֶשׁ (nefesh, “soul”), for which see note.
  2. Proverbs 2:10 tn Heb “knowledge.” For the noun דַּעַת (daʿat), see the note on 1:7.
  3. Proverbs 2:10 tn Heb “pleasant.” The verb יִנְעָם (yinʿam, “to be pleasant”) describes what is attractive. It is used of being physically attracted to one’s lover (Song 7:7) or to a close friendship (2 Sam 1:26). Here wisdom becomes attractive to the righteous, that is, the righteous desires to acquire it.
  4. Proverbs 2:10 tn Heb “your soul.” The term נַפְשְׁךָ (nafshekha, “your soul”) functions as a synecdoche of part (= soul) for the whole person (= you); see BDB 660 s.v. 4.a.2. It also might function as a metonymy of association for emotions and passions (BDB 660 s.v. 6) or mental cognition (BDB 660 s.v. 7).
  5. Proverbs 2:11 tn The word מְזִמָּה (mezimmah, “discretion”) is the ability to know the best course of action for achieving one’s goal. It is knowledge and understanding with a purpose. This kind of knowledge enables one to make the right choices that will protect him from blunders and their consequences (cf. NLT “wise planning”; CEV “sound judgment”).
  6. Proverbs 2:11 tn Heb “will watch over you.”
  7. Proverbs 2:12 tn The Hiphil infinitive construct of נָצַל (natsal, “to deliver”) expresses the purpose of understanding right conduct: to protect a person from the wicked. The verb נָצַל (natsal) means “to save; to deliver; to rescue,” as in snatching away prey from an animal, rescuing from enemies, plucking a brand from the fire, retrieving property, or the like. Here it portrays rescue from the course of action of the wicked.
  8. Proverbs 2:12 tn The term “wicked” (רַע, raʿ) means “bad, harmful, painful.” Rather than referring to the abstract concept of “wickedness” in general, the term probably refers to wicked people because of the parallelism with “those speaking perversity.”
  9. Proverbs 2:12 tn Heb “man.” The singular noun אִישׁ (ʾish, “man”) here will be further defined in vv. 13-15 with plural forms (verbs, nouns and suffixes). So the singular functions in a collective sense which is rendered in a plural sense in the translation for the sake of clarification and smoothness.
  10. Proverbs 2:12 tn Heb “perversities.” The plural form of תַּהְפֻּכוֹת (tahpukhot) may denote a plurality of number (“perverse things”) or intensification: “awful perversity.” As here, it often refers to perverse speech (Prov 8:13; 10:31, 32; 23:33). It is related to the noun הֶפֶךְ (hefekh, “that which is contrary, perverse”) which refers to what is contrary to morality (Isa 29:16; Ezek 16:34; BDB 246 s.v. הֶפֶךְ). The related verb הָפַךְ (hafakh, “to turn; to overturn”) is used (1) literally of turning things over, e.g., tipping over a bowl (2 Kgs 21:13) and turning over bread-cakes (Judg 7:13; Hos 7:8) and (2) figuratively of perverting things so that they are morally upside down, so to speak (Jer 23:36). These people speak what is contrary to morality, wisdom, sense, logic or the truth.
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Proverbs 2:10-12
New Revised Standard Version Updated Edition

10 for wisdom will come into your heart,
    and knowledge will be pleasant to your soul;
11 prudence will watch over you,
    and understanding will guard you.
12 It will save you from the way of evil,
    from those who speak perversely,

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Proverbs 8:9-12
New English Translation

9 All of them are clear[a] to the discerning
and upright to those who find knowledge.
10 Receive my instruction[b] rather than[c] silver,
and knowledge rather than choice gold.
11 For wisdom is better than rubies,
and desirable things cannot be compared[d] to her.
12 “I, wisdom, have dwelt[e] with prudence,[f]
and I find[g] knowledge and discretion.

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Footnotes

  1. Proverbs 8:9 tn Heb “front of.” Describing the sayings as “right in front” means they are open, obvious, and clear, as opposed to words that might be twisted or perverse. The parallel word “upright” means “straight, smooth, right.” Wisdom’s teachings are in plain view and intelligible for those who find knowledge.
  2. Proverbs 8:10 tn Heb “discipline.” The term refers to instruction that trains with discipline (e.g., Prov 1:2).
  3. Proverbs 8:10 tn Heb “and not” (so KJV, NASB); NAB “in preference to.”
  4. Proverbs 8:11 tn The verb יִשְׁווּ (yishevu, from שָׁוָה, shavah) can be rendered “are not comparable” or with a modal nuance, “cannot be compared” with her.
  5. Proverbs 8:12 tn The verb שָׁכַנְתִּי (shakanti) is a perfect form which should normally be past or perfective. Some of this root’s perfect forms follow stative morphology (though the imperfect forms consistently use the morphology of dynamic verbs). The meanings of some verbs drift across the stative vs. dynamic boundary over time. If interpreted as a stative verb, it would be present tense.
  6. Proverbs 8:12 tn The noun is “shrewdness,” i.e., the right use of knowledge in special cases (see also the discussion in 1:4); cf. NLT “good judgment.” The word in this sentence is an adverbial accusative of specification.
  7. Proverbs 8:12 tn This verb form is an imperfect, showing habitual action.tc It has been reasonably proposed, based on Greek witnesses, that the verb can be read as a Niphal rather than a Qal. The proposal keeps the same consonants for this verb (but reads different vowels), however the Greek implies that the noun “knowledge” should be emended to a participle (requires adding a מ, [mem]). The meaning of this reading is “I reveal myself (or “am found”) making discretion known.
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Proverbs 8:9-12
New Revised Standard Version Updated Edition

9 They are all straight to one who understands
    and right to those who find knowledge.(A)
10 Take my instruction instead of silver
    and knowledge rather than choice gold,(B)
11 for wisdom is better than jewels,
    and all that you may desire cannot compare with her.(C)
12 I, wisdom, live with prudence,
    and I attain knowledge and discretion.(D)

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Proverbs 9:10
New English Translation

10 The beginning[a] of wisdom is to fear the Lord,[b]
and acknowledging[c] the Holy One[d] is understanding.

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Footnotes

  1. Proverbs 9:10 sn The difference between תְּחִלַּת (tekhillat) here and רֵאשִׁית (reʾshit) of 1:7, if there is any substantial difference, is that this term refers to the starting point of wisdom, and the earlier one indicates the primary place of wisdom (K&D 16:202).
  2. Proverbs 9:10 tn Heb “fear of the Lord.”
  3. Proverbs 9:10 tn Heb “knowledge of the Holy One” (so ASV, NAB, NASB, NIV, NRSV). Knowledge of God implies an understanding of his character and ways and acknowledging or adopting his values. The noun דַּעַת (daʿat), traditionally taken as “knowledge” from the root יָדַע (yadaʿ, “to know”), may also be related to the root דָּעָה (daʿah, “to seek, request,” see NIDOTTE 959, s.v.). The homonym of דַּעַת (daʿat) is not widely recognized, but the meaning of seeking or having concern for God (and his ways) would fit the context well. Cf. Hos 6:3 for an example of the verb דָּעָה.
  4. Proverbs 9:10 tn The word is in the plural in the Hebrew (literally “holy ones”; KJV “the holy”). It was translated “holy men” in Tg. Prov 9:10. But it probably was meant to signify the majestic nature of the Lord. As J. H. Greenstone says, he is “all-holy” (Proverbs, 94). This is an example of the plural of majesty, one of the honorific uses of the plural (see IBHS 122-23 §7.4.3b).
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Proverbs 9:10
New Revised Standard Version Updated Edition

10 The fear of the Lord is the beginning of wisdom,
    and the knowledge of the Holy One is insight.(A)

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Proverbs 10:14
New English Translation

14 Those who are wise[a] store up[b] knowledge,
but foolish speech[c] leads to imminent[d] destruction.

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Footnotes

  1. Proverbs 10:14 tn Heb “wise men.”
  2. Proverbs 10:14 sn The verb צָפַן (tsafan, “to store up; to treasure”) may mean (1) the wise acquire and do not lose wisdom (cf. NAB, NIV, TEV), or (2) they do not tell all that they know (cf. NCV), that is, they treasure it up for a time when they will need it. The fool, by contrast, talks without thinking.
  3. Proverbs 10:14 tn Heb “the mouth of foolishness”; cf. NRSV, NLT “the babbling of a fool.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech. The genitive אֶוִיל (ʾevil, “foolishness”) functions as an attributive adjective: “a foolish mouth” = foolish speech.
  4. Proverbs 10:14 tn Heb “near destruction.” The words of the fool that are uttered without wise forethought may invite imminent ruin (e.g., James 3:13-18). See also Ptah-hotep and Amenemope in ANET 414 and 423.
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Proverbs 10:14
New Revised Standard Version Updated Edition

14 The wise lay up knowledge,
    but the mouth of a fool brings ruin near.

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Proverbs 11:9
New English Translation

9 With his speech[a] the godless person[b] destroys[c] his neighbor,
but by knowledge[d] the righteous will be delivered.

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Footnotes

  1. Proverbs 11:9 tn Heb “with his mouth.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech.
  2. Proverbs 11:9 sn The Hebrew word originally meant “impious, godless, polluted, profane.” It later developed the idea of a “hypocrite” (Dan 11:32), one who conceals his evil under the appearance of godliness or kindness. This one is a false flatterer.
  3. Proverbs 11:9 sn The verb שָׁחַת (shakhat) means “to destroy; to ruin” (e.g., the destruction of Sodom in Gen 13:10). The imperfect tense is probably not an habitual imperfect (because the second colon shows exceptions), but probably a progressive imperfect (“this goes on”) or potential imperfect (“they can do this”).
  4. Proverbs 11:9 sn The antithetical proverb states that a righteous person can escape devastating slander through knowledge. The righteous will have sufficient knowledge and perception to see through the hypocrisy and avoid its effect.
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Proverbs 11:9
New Revised Standard Version Updated Edition

9 With their mouths the godless would destroy their neighbors,
    but by knowledge the righteous are delivered.

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Proverbs 12:23
New English Translation

23 The shrewd person[a] conceals[b] knowledge,
but foolish people[c] proclaim folly.[d]

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Footnotes

  1. Proverbs 12:23 tn Heb “a shrewd man” (so NAB); KJV, NIV “a prudent man”; NRSV “One who is clever.” sn A shrewd person knows how to use knowledge wisely, and restrains himself from revealing all he knows.
  2. Proverbs 12:23 sn The term כֹּסֶה (koseh, “covers; hides”) does not mean that he never shares his knowledge, but discerns when it is and is not appropriate to speak, cf. 10:14; 17:27.
  3. Proverbs 12:23 tn Heb “the mind of fools.” The לֵב (lev, “mind, heart”) is the place of thinking and so it is the both source of what is said and the place of discernment for what to say aloud.
  4. Proverbs 12:23 tn Or “speak out foolishly.” The noun may be a direct object (folly) or an adverbial accusative (foolishly).sn The noun אִוֶּלֶת (ʾivvelet, “foolishness; folly”) is the antithesis of perception and understanding. It is related to the noun אֱוִּיל (ʾevvil, “fool”), one who is morally bad because he despises wisdom and discipline, mocks at guilt, is licentious and quarrelsome, and is almost impossible to rebuke. W. McKane says that the more one speaks, the less he is able to speak effectively (Proverbs [OTL], 422). Cf. TEV “stupid people advertise their ignorance;” NLT “fools broadcast their folly.”
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Proverbs 12:23
New Revised Standard Version Updated Edition

23 One who is clever conceals knowledge,
    but the mind of a fool[a] broadcasts folly.(A)

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  1. 12.23 Heb the heart of fools
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Proverbs 14:6-7
New English Translation

6 The scorner[a] sought wisdom—there was none,[b]
but understanding was easy[c] for a discerning person.
7 Walk[d] abreast with a foolish person,[e]
and you do not understand[f] wise counsel.[g]

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Footnotes

  1. Proverbs 14:6 sn The “scorner” (לֵץ, lets) is intellectually arrogant; he lacks any serious interest in knowledge or religion. He pursues wisdom in a superficial way so that he can appear wise. The acquisition of wisdom is conditioned by one’s attitude toward it (J. H. Greenstone, Proverbs, 149).
  2. Proverbs 14:6 sn It is not that wisdom was unavailable (as if in contradiction to Prov 8). Instead the proverb enters the point of view of the person characterized by derision and scoffing. From their perspective it wasn’t there. As observers we see that the scorner did not find wisdom because of a haughty attitude. Perhaps the proverb is given in a past time reference because it also pictures a person is done with seeking wisdom. They looked. It wasn’t there. They stopped looking.
  3. Proverbs 14:6 tn The verb קָלַל (qalal) is a stative verb meaning to “be small, insignificant, quick, easy.” Stative verbs seldom appear in the Niphal, as the verb does here. But in the Niphal they are often ingressive, “knowledge (be)came easy for the discerning.”
  4. Proverbs 14:7 tn The general meaning of the proverb is clear, to avoid association with a fool who is not a source of wisdom. But the precise way that the proverb says it is unclear. The Hebrew in the first colon has the imperative לֵךְ (lekh) “walk” followed by the compound preposition מִנֶּגֶד (minneged) “across from,” “opposite of,” or rarely “[away] from in front of [someone’s eyes].” The most common use of the preposition yields, “Walk across/abreast from a foolish person and you do not [come to] know knowledgeable lips.” Many translations interpret it to say “go/stay away from…” (e.g. NIV, ESV, NAS, KJV) while others say “enter into the presence of…” (ASV, ERV).tc Instead of לֵךְ (lekh) “walk,” the LXX reads “all,” implying the reversal of the two consonants as כֹּל (kol). The Hebrew would mean “everything is opposite of the foolish person.” This is perhaps an idiomatic way of saying that from the fool’s perspective, everything is opposed to him.
  5. Proverbs 14:7 tn Heb “a man, a stupid fellow.”
  6. Proverbs 14:7 tn As the perfect form of a stative verb, יָדַעְתָּ (yadaʿta) may be understood as present or past: thus as the result “you do not come to know” or the basis “you have not known.”tc The MT reads וּבַל־יָדַעְתָּ (uval yadaʿta, “you do not know [the lips of knowledge]).” The LXX reflects a Hebrew Vorlage of וּכְלֵי־דַעַת (ukhele daʿat) “instruments of knowledge/discretion.” The textual variant involves wrong word division and orthographic confusion between ב (bet) and כ (kaf). The LXX reading here makes sense if its reading of the first colon is accepted (see earlier note) or if מִנֶּגֶד (minneged) is separative (“walk away from…”). Both would contrast the value of being with a fool and value of wise lips. The LXX of Proverbs can be loose, but this case seems to be the faithful rendering of a slightly different Hebrew copy. Either the LXX or the MT text could just as easily give rise to the other. Both readings are workable and both give the same general advice. Tg. Prov 14:7 freely interprets the verse: “for there is no knowledge on his lips.” C. H. Toy emends the text: “for his lips do not utter knowledge” as in 15:7 (Proverbs [ICC], 285).
  7. Proverbs 14:7 tn Heb “lips of knowledge” (so KJV, ASV). “Lips” is the metonymy of cause, and “knowledge” is an objective genitive (speaking knowledge) or attributive genitive (knowledgeable speech): “wise counsel.”
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Proverbs 14:6-7
New Revised Standard Version Updated Edition

6 A scoffer seeks wisdom in vain,
    but knowledge is easy for one who understands.
7 Leave the presence of a fool,
    for there you do not find words of knowledge.

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Proverbs 14:18
New English Translation

18 The naive have inherited[a] folly,
but the shrewd[b] will be crowned[c] with knowledge.

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Footnotes

  1. Proverbs 14:18 tc G. R. Driver proposed reading the verb as “are adorned” from a supposed verb חָלָה (khalah) derived from the noun חֲלִי (khali, “ornament”) (“Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 181). A similar reading is followed by a number of English versions (e.g., NAB, NRSV, NLT).tn Or “have taken possession of.” The verb נָחֲלוּ (nakhalu) is a Qal perfect form of נָחַל (nakhal) “to inherit, to take possession, to maintain as a possession.” The tense of the translation depends on whether the verb is stative or dynamic. Morphologically it is ambiguous. Based on its lexical meaning, it appears to be a dynamic verb, though it does not occur enough times in the Qal to be certain based on its usage. (All other perfect forms are past and all its imperfect forms could be future. However, Ps 82:8 and Prov 3:35; 11:29; 28:10 could be cases of the present and these all use the imperfect, as dynamic verbs can for present tense.) As a dynamic verb, its perfect form should be understood as past time or perfective. As such the antithetic parallelism of the verse contrasts the verb tenses as well as the subjects and results. The naive have gotten folly and continue in it (unless they change). But the prudent are in a process of putting on knowledge in which they will be crowned with it. If the root is stative it could be understood as present, “The naive inherit folly.”
  2. Proverbs 14:18 tn Or “prudent” (KJV, NASB, NIV); NRSV, TEV “clever.”
  3. Proverbs 14:18 tn The meaning of יַכְתִּרוּ (yaktiru, Hiphil imperfect of כָּתַר, katar) is elusive. The noun from the same root, כֶּתֶר (keter), refers to a headdress, e.g. a turban or crown in Esther 1:11. The verbal root relates to surrounding. So the picture of wrapping on a turban, or “crowning” oneself, may be correct. However it may mean “to encompass knowledge,” i.e., possess it (parallel to the verb “inherit”).
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Proverbs 14:18
New Revised Standard Version Updated Edition

18 The simple are adorned with[a] folly,
    but the clever are crowned with knowledge.(A)

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  1. 14.18 Or inherit
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Proverbs 15:2
New English Translation

2 The tongue of the wise[a] treats knowledge correctly,[b]
but the mouth of the fool spouts out[c] folly.

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Footnotes

  1. Proverbs 15:2 sn The contrast is between the “tongue of the wise” and the “mouth of the fool.” Both expressions are metonymies of cause; the subject matter is what they say. How wise people are can be determined from what they say.
  2. Proverbs 15:2 tn Or “makes knowledge acceptable” (so NASB). The verb תֵּיטִיב (tetiv, Hiphil imperfect of יָטַב [yatav, “to be good”]) can be translated “to make good” or “to treat in a good [or, excellent] way” (C. H. Toy, Proverbs [ICC], 303). M. Dahood, however, suggests emending the text to תֵּיטִיף (tetif) which is a cognate of נָטַף (nataf, “drip”), and translates “tongues of the sages drip with knowledge” (Proverbs and Northwest Semitic Philology, 32-33). But this change is gratuitous and unnecessary.
  3. Proverbs 15:2 sn The Hiphil verb יַבִּיעַ (yabbiaʿ) means “to pour out; to emit; to cause to bubble; to belch forth.” The fool bursts out with reckless utterances (cf. TEV “spout nonsense”).
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Proverbs 15:2
New Revised Standard Version Updated Edition

2 The tongue of the wise adorns knowledge,
    but the mouths of fools pour out folly.(A)

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Proverbs 15:14
New English Translation

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.
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Proverbs 15:14
New Revised Standard Version Updated Edition

14 The mind of one who has understanding seeks knowledge,
    but the mouths of fools feed on folly.

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