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Proverbs 1:4
New English Translation

4 To impart[a] shrewdness[b] to the morally naive,[c]
a discerning[d] plan[e] to the young person.[f]

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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.
Listen to Proverbs 1:4, Proverbs 3:21-26, Proverbs 4:1-7, Proverbs 5:1-2, Proverbs 9:1-6, Proverbs 9:10, Proverbs 14:8, Proverbs 14:15, Proverbs 21:5, Proverbs 22:3, Proverbs 23:23, Proverbs 27:12
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Proverbs 1:4
Christian Standard Bible

4 for teaching shrewdness to the inexperienced,[a](A)
knowledge and discretion(B) to a young man—

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Footnotes

  1. 1:4 Or simple, or gullible
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Proverbs 3:21-26
New English Translation

21 My child, do not let them[a] escape from your sight;
safeguard sound wisdom and discretion.[b]
22 So they will become life for your soul,[c]
and grace around your neck.[d]
23 Then you will walk on your way with security,
and you will not stumble.[e]
24 When[f] you lie down[g] you will not be filled with fear;[h]
when you lie down your sleep will be pleasant.[i]
25 Do not be afraid[j] of sudden[k] disaster,[l]
or when destruction overtakes the wicked;[m]
26 for the Lord will be the source of your confidence,[n]
and he will guard your foot[o] from being caught in a trap.[p]

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Footnotes

  1. Proverbs 3:21 tn The object of the verb “escape” is either (1) wisdom, knowledge, and understanding in vv. 13-20 or (2) “wisdom and discretion” in the second colon of this verse. Several English versions transpose the terms “wisdom and discretion” from the second colon into the first colon for the sake of clarity and smoothness (e.g., RSV, NRSV, NIV, TEV, CEV). NIV takes the subject from the second colon and reverses the clauses to clarify that.
  2. Proverbs 3:21 tn Or: “purpose,” “power of devising.”
  3. Proverbs 3:22 tn The noun נַפְשֶׁךָ (nafshekha, “your soul”) is a synecdoche of part (= inner soul) for the whole person (= you); see BDB 600 s.v. 4.a.2.
  4. Proverbs 3:22 tn Heb “for your neck.” Cf. 1:9.
  5. Proverbs 3:23 sn Heb “You will not strike your foot.” What the foot strikes (cf. Ps 91:12 “against a stone”) is omitted but something is implied. This is a figure (hypocatastasis) comparing stumbling on a stone in the path to making serious mistakes in life that bring harm.
  6. Proverbs 3:24 tn The particle אִם (ʾim, “if”) here functions in its rare temporal sense (“when”) followed by an imperfect tense (e.g., Num 36:4; BDB 50 s.v. 1.b.4.b).
  7. Proverbs 3:24 tc The LXX reads “sit down,” presumably from תֵּשֵׁב (teshev) while the MT reads תִּשְׁכַּב (tishkav, “lie down”). Either the LXX translator worked from a text which had lost the כ (kaf) or the MT copyist had a damaged text and restored a verb from the root שָׁכַב (shakav, “to lie down”) based on the following verb. The text restored from the LXX would present a progression from walking (v. 23), to sitting, to lying down: “When you sit down, you will not fear, then you will lie down and your sleep will be pleasant.”
  8. Proverbs 3:24 tn Heb “will not have dread.” The verb פָּחַד (pakhad, “tremble, shake with fear”) describes emotion that is stronger than mere fear—it is dread.
  9. Proverbs 3:24 tn The verb עָרְבָה (ʿarevah) is from III עָרַב (ʿarav, “to be sweet; to be pleasing; to be pleasant”; BDB 787 s.v. III עָרַב). It should not be confused with the other five homonymic roots that are also spelled עָרַב (see BDB 786-88).
  10. Proverbs 3:25 sn The negative exhortation with the jussive verb אַל־תִּירָא (ʾal tiraʾ, “do not be afraid”) is based in part on the assurances given in vv. 23-24 but is directly tied to v. 26.
  11. Proverbs 3:25 tn Heb “terror of suddenness.” The noun פִּתְאֹם (pitʾom, “sudden”) functions as an attributive genitive: “sudden terror” (e.g., Job 22:10; BDB 837 s.v.).
  12. Proverbs 3:25 tn Heb “terror.” The noun פַּחַד (pakhad, “terror”) is a metonymy of effect for cause (= disaster); see BDB 808 s.v. 2. This is suggested by the parallelism with the noun מִשֹּׁאַת (mishoʾat, “destruction”) in the following colon. The term פַּחַד (“terror”) often refers to the object (or cause) of terror (e.g., Job 3:25; 15:21; 22:10; 31:23; Pss 31:12; 36:2; Isa 24:18; Jer 48:44).
  13. Proverbs 3:25 tn Heb “or the destruction of the wicked when it comes.” The noun רְשָׁעִים (reshaʿim, “wicked ones”) probably functions as an objective genitive (the destruction that comes on the wicked) or a genitive of source (the destruction that the wicked bring on others).
  14. Proverbs 3:26 tn Heb “your confidence” (so NAB, NIV, NRSV) or “at your side.” BDB (492) lists both meanings under one entry for כֶּסֶל (kesel). HALOT (489) sees two homonyms, I כֶּסֶל (“loin, side”) and II כֶּסֶל (“confidence”). The preposition ב (bet) either functions locatively meaning “at your side,” or as a bet essentiae (GKC 379 §119.i, BDB 88 s.v. 7 בְּ; HALOT 104 s.v. 3 בְּ), emphasizing the quality or nature of the noun (but which typically cannot be rendered in English) meaning here “your confidence.” It may then be viewed as a metonymy standing either for the object or the source of your confidence. The Vulgate reads “at your side (latus).” The LXX appears to have read כֹּל מְסִלֹּתֶיךָ (kol mesillotekha, “[over] all your ways.”
  15. Proverbs 3:26 tn The term “foot” functions as a synecdoche, where the part stands for the whole (“your foot” stands for “you”). This device helps build a comparison between a hunter’s snare and calamity that afflicts the wicked.
  16. Proverbs 3:26 tn Heb “from capture,” a figure for the calamity of v. 25.
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Proverbs 3:21-26
Christian Standard Bible

21 Maintain sound wisdom and discretion.
My son, don’t lose sight of them.(A)
22 They will be life for you[a](B)
and adornment[b] for your neck.
23 Then you will go safely on your way;
your foot will not stumble.(C)
24 When you lie[c] down, you will not be afraid;(D)
you will lie down, and your sleep will be pleasant.
25 Don’t fear sudden danger
or the ruin of the wicked when it comes,(E)
26 for the Lord will be your confidence[d]
and will keep your foot from a snare.(F)

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Footnotes

  1. 3:22 Or be your throat
  2. 3:22 Or grace
  3. 3:24 LXX reads sit
  4. 3:26 Or be at your side
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Proverbs 4
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Proverbs 4:1-7
New English Translation

Admonition to Follow Righteousness and Avoid Wickedness[a]

4 Listen, children,[b] to a father’s instruction,[c]
and pay attention so that you may gain[d] discernment.
2 Because I hereby give[e] you good instruction,
do not forsake my teaching.

3 When I was a son to my father,[f]
a tender, only child[g] before my mother,
4 he taught me, and he said to me:
“Let your heart lay hold of my words;
keep my commands so that[h] you will live.
5 Acquire wisdom, acquire understanding;
do not forget and do not turn aside from the words I speak.[i]
6 Do not forsake wisdom,[j] and she will protect you;
love her, and she will guard you.
7 Wisdom is supreme[k]—so[l] acquire wisdom,
and whatever you acquire,[m] acquire understanding![n]

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Footnotes

  1. Proverbs 4:1 sn The chapter includes an exhortation to acquire wisdom (1-4a), a list of the benefits of wisdom (4b-9), a call to pursue a righteous lifestyle (10-13), a warning against a wicked lifestyle (14-19), and an exhortation to righteousness (20-27).
  2. Proverbs 4:1 tn Heb “sons.” See note at 1:8.
  3. Proverbs 4:1 tn Or “warning.” See note at 1:2.
  4. Proverbs 4:1 tn Heb “in order to come to know.” As a stative verb, יָדַע (yadaʿ) can mean “to know” or “to come to know,” the latter essentially meaning “to learn.” The infinitive indicates the purpose of the earlier imperatives.
  5. Proverbs 4:2 tn The perfect tense has the nuance of instantaneous (or performative) perfect; the sage is now calling the disciples to listen. It could also be a perfect of resolve, indicating what he is determined to do, or a present perfect reflecting his proven past history, “Indeed I have given you X.”
  6. Proverbs 4:3 tn Or “a boy with my father.”
  7. Proverbs 4:3 tc The LXX introduces the ideas of “obedient” and “beloved” for these two terms. This seems to be a free rendering, if not a translation of a different Hebrew textual tradition. The MT makes good sense and requires no emendation.tn Heb “tender and only one.” The phrase רַךְ וְיָחִיד (rakh veyakhid, “tender and only one”) is a hendiadys meaning “tender only child.” The adjective רַךְ (rakh) means “tender; delicate” (BDB 940 s.v. רַךְ), and describes a lad who is young and undeveloped in character (e.g., 2 Sam 3:39). The adjective יָחִיד (yakhid) means “only one” (BDB 402 s.v. יָחִיד) and refers to a beloved and prized only child (e.g., Gen 22:2).
  8. Proverbs 4:4 tn The vav plus imperative “and live” expresses purpose, as is common with volitional verbs in a series.
  9. Proverbs 4:5 tn Heb “from the words of my mouth” (so KJV, NASB, NRSV); TEV, CEV “what I say.”sn The verse repeats the imperative “acquire” to underscore the importance of getting wisdom.
  10. Proverbs 4:6 tn Heb “her.” The referent of the pronoun is personified “wisdom,” which has been specified in the translation for clarity.
  11. Proverbs 4:7 tn The absolute and construct state of רֵאשִׁית (reʾshit) are identical (BDB 912 s.v.). Some treat רֵאשִׁית חָכְמָה (reʾshit khokhmah) as a genitive-construct phrase: “the beginning of wisdom” (cf. NAB, NASB, NRSV). Others take רֵאשִׁית as an absolute functioning as predicate and חָכְמָה as the subject: “wisdom is the first/chief thing” (cf. KJV, ASV). The context here suggests the predicate.
  12. Proverbs 4:7 tn The term “so” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness and style.
  13. Proverbs 4:7 tn The noun קִנְיָן (qinyan) means “thing got or acquired; acquisition” (BDB 889 s.v.). With the preposition that denotes price, it means “with (or at the price of) all that you have acquired.” The point is that no price is too high for wisdom—give everything for it (K&D 16:108).
  14. Proverbs 4:7 tc The verse is not in the LXX; some textual critics delete the verse as an impossible gloss that interrupts vv. 6 and 8 (e.g., C. H. Toy, Proverbs [ICC], 88).
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Proverbs 4:1-7
Christian Standard Bible

A Father’s Example

4 Listen, sons, to a father’s discipline,(A)
and pay attention so that you may gain understanding,
2 for I am giving you good instruction.(B)
Don’t abandon my teaching.
3 When I was a son with my father,
tender and precious to my mother,
4 he taught me and said,
“Your heart must hold on to my words.
Keep my commands and live.(C)
5 Get wisdom, get understanding;(D)
don’t forget or turn away from the words from my mouth.
6 Don’t abandon wisdom, and she will watch over you;
love her,(E) and she will guard you.
7 Wisdom is supreme—so get wisdom.
And whatever else you get, get understanding.(F)

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Proverbs 5:1-2
New English Translation

Admonition to Avoid Seduction to Evil[a]

5 My child,[b] be attentive to my wisdom,
pay close attention[c] to my understanding,
2 in order to safeguard[d] discretion,[e]
and that your lips may guard knowledge.

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Footnotes

  1. Proverbs 5:1 sn In this chapter the sage/father exhorts discretion (1, 2) then explains how to avoid seduction (3-6); this is followed by a second exhortation to prevention (7, 8) and an explanation that obedience will avoid ruin and regret (9-14); finally, he warns against sharing love with strangers (15-17) but to find it at home (18-23). For an analysis of the chapter, see J. E. Goldingay, “Proverbs V and IX,” RB 84 (1977): 80-93.
  2. Proverbs 5:1 tn The text again has “my son.” In this passage perhaps “son” would be the most fitting because of the warning against going to the adulterous woman. However, since the image of the adulterous woman probably represents all kinds of folly (through personification), and since even in this particular folly the temptation works both ways, the general address to either young men or women should be retained. The text was certainly not intended to convey that only women could seduce men.
  3. Proverbs 5:1 tn Heb “incline your ear” (so NAB, NRSV); NLT “listen carefully.”
  4. Proverbs 5:2 tn Heb “keep, protect, guard.”
  5. Proverbs 5:2 sn This “discretion” is the same word in 1:4; it is wise, prudential consideration, careful planning, or the ability to devise plans with a view to the best way to carry them out. If that ability is retained then temptations to digress will not interfere.
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Proverbs 5:1-2
Christian Standard Bible

Avoid Seduction

5 My son, pay attention to my wisdom;
listen closely[a] to my understanding(A)
2 so that you may maintain discretion
and your lips safeguard knowledge.(B)

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Footnotes

  1. 5:1 Lit wisdom; stretch out your ear
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Proverbs 9:1-6
New English Translation

The Consequences of Accepting Wisdom or Folly[a]

9 Wisdom has built her house;
she has carved out its seven pillars.[b]
2 She has prepared her meat,[c] she has mixed her wine;
she also has arranged her table.[d]
3 She has sent out her female servants;
she calls out[e] on the highest places[f] of the city.
4 “Whoever is naive, let him turn in here.”
To those[g] who lack understanding,[h] she has said,[i]
5 “Come, eat[j] some of my food,
and drink some of the wine I have mixed.[k]
6 Abandon your foolish ways[l] so that you may live,[m]
and proceed[n] in the way of understanding.”

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Footnotes

  1. Proverbs 9:1 sn Chapter 9 forms the conclusion of the lengthy introduction to the book. Both wisdom and folly will make their final appeals; and both appeal to the simpletons. Wisdom offers life with no mention of pleasure; folly offers pleasure with no mention of death. The first twelve verses concern accepting wisdom: the invitation of wisdom (1-6), the description of the responses (7-11), and the consequence (12). Verses 13-18 concern accepting folly: the invitation (13-17) and the consequence (18).
  2. Proverbs 9:1 sn Wisdom is personified as a wise woman. She has prepared a house and established it on seven pillars. This is a reference to the habitable world (e.g., 8:31). For the equation of the house and the world, e.g., 8:29; Job 38:6; Ps 104:5 (also G. Boström, Proverbiastudien [LUÅ], 1-14). The “seven pillars” have been variously interpreted, but since seven is a number for completeness and sacredness, the idea seems to be that wisdom produced a perfect world.
  3. Proverbs 9:2 tn Heb “she has slaughtered her slaughter [animals].” English does not prefer to use a cognate verb and noun for butchering an animal in food preparation. Cf. KJV “hath killed her beasts”; NAB “has dressed her meat”; NASB “has prepared her food.”
  4. Proverbs 9:2 sn Wisdom has prepared a sumptuous banquet in this house and sends out her maids to call the simple to come and eat (M. Lichtenstein, “The Banquet Motif in Keret and in Proverbs 9, ” JANESCU 1 [1968/69]: 19-31). The figures of meat and wine represent the good teaching of wisdom that will be palatable and profitable (implied comparisons). Cf. Isaiah 55:1-2 and John 6:51, 55 for similar uses of the figures. The idea of mixing wine could refer to the practice of mixing wine with spices or with water (as the LXX text assumes; e.g., Prov 23:30; Isa 5:22). Mixed wine was the most intoxicating; thus, her wisdom is attractive. All the imagery lets the simple know that what wisdom has to offer is marvelous.
  5. Proverbs 9:3 tn The Hebrew imperfect can be a general present. The prior perfect verbs tell what she has done in preparation, while the imperfect tells what she now does. But it is also possible, given the past time context of the previous verbs, that the imperfect should be understood as past habitual, “she would call,” or as a preterite (without the vav consecutive), “she called.” This would be in line with the next verse which uses a perfect, “she has said.”
  6. Proverbs 9:3 tn The text uses two synonymous terms in construct to express the superlative degree.
  7. Proverbs 9:4 tn Heb “[As for one] lacking of mind—she has said to him.” The pronominal suffix is a resumptive pronoun, meaning, “she has said to the [person] lacking of mind.”
  8. Proverbs 9:4 tn The Hebrew word לֵב (lev) means both the “heart” and the “mind.” By metonymy, the mind stands for understanding or judgment.
  9. Proverbs 9:4 tn The Hebrew switches to the perfect verb form to introduce the speech in the following verses. It lets us know what her message has been. It is possible that the imperfect verb in the previous verse should be understood as a past habitual, “she would call” or as a preterite (without the vav consecutive), “she called.” tc The LXX supports the reading of the verb as a perfect. But at the similar construction in 9:16, the LXX reads a participle, which would be present time. The consonants are the same for both forms. It is possible that the verb should be read as a participle in both verses. The present tense could certainly fit the context.
  10. Proverbs 9:5 tn The construction features a cognate accusative (verb and noun from same root). The preposition ב (bet) has the partitive use “some” (GKC 380 §119.m).
  11. Proverbs 9:5 tn The final verb actually stands in a relative clause although the relative pronoun is not present; it modifies “wine.”sn The expressions “eat” and “drink” carry the implied comparison forward; they mean that the simple are to appropriate the teachings of wisdom.
  12. Proverbs 9:6 tn There are two ways to take this word: either as “fools” or as “foolish ways.” The spelling for “foolishness” in v. 13 differs from this spelling, and so some have taken that as an indicator that this should be “fools.” But this could still be an abstract plural here as in 1:22. Either the message is to forsake fools (i.e., bad company; cf. KJV, TEV) or forsake foolishness (cf. NAB, NASB, NIV, NCV, NRSV, NLT).
  13. Proverbs 9:6 tn The two imperatives are joined with vav; this is a volitive sequence in which result or consequence is expressed.
  14. Proverbs 9:6 tn The verb means “go straight, go on, advance” or “go straight on in the way of understanding” (BDB 80 s.v. אָשַׁר).
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Proverbs 9:1-6
Christian Standard Bible

Wisdom versus Foolishness

9 Wisdom has built her house;(A)
she has carved out her seven pillars.
2 She has prepared her meat;(B) she has mixed her wine;(C)
she has also set her table.(D)
3 She has sent out her female servants;(E)
she calls out from the highest points of the city:(F)
4 “Whoever is inexperienced, enter here!”
To the one who lacks sense,(G) she says,
5 “Come, eat my bread,(H)
and drink the wine I have mixed.
6 Leave inexperience behind, and you will live;
pursue the way of understanding.

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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
Christian Standard Bible

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

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Proverbs 14:8
New English Translation

8 The wisdom of the shrewd person[a] is to discern[b] his way,
but the folly of fools is deception.[c]

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Footnotes

  1. Proverbs 14:8 tn Or “the prudent [person]” (cf. KJV, NASB, NIV).
  2. Proverbs 14:8 tn The Hiphil infinitive construct denotes purpose. Those who are shrewd will use it to give careful consideration to all their ways.
  3. Proverbs 14:8 tn The word means “deception,” but some suggest “self-deception” here (W. McKane, Proverbs [OTL], 466; and D. W. Thomas, “Textual and Philological Notes on Some Passages in the Book of Proverbs,” VTSup 3 [1955]: 286); cf. NLT “fools deceive themselves.” The parallelism would favor this, but there is little support for it. The word usually means “craft practiced on others.” If the line is saying the fool is deceitful, there is only a loose antithesis between the cola.
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Proverbs 14:8
Christian Standard Bible

8 The sensible person’s wisdom is to consider his way,
but the stupidity of fools deceives them.

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Proverbs 13
Proverbs 15
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Proverbs 14:15
New English Translation

15 A naive person[a] will believe anything,
but the shrewd person discerns his steps.[b]

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Footnotes

  1. Proverbs 14:15 sn The contrast is with the simpleton and the shrewd. The simpleton is the young person who is untrained morally or intellectually, and therefore gullible. The shrewd one is the prudent person, the one who has the ability to make critical discriminations.
  2. Proverbs 14:15 tn Heb “his step”; cf. TEV “sensible people watch their step.”
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Proverbs 14:15
Christian Standard Bible

15 The inexperienced one believes anything,(A)
but the sensible one watches[a] his steps.

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Footnotes

  1. 14:15 Lit the prudent understands
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Proverbs 13
Proverbs 15
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Proverbs 21:5
New English Translation

5 The plans of the diligent[a] lead[b] only to plenty,[c]
but everyone who is hasty comes only to poverty.[d]

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Footnotes

  1. Proverbs 21:5 tn The word “diligent” is an adjective used substantivally. The related verb means “to cut, sharpen, decide”; so the adjective describes one who is “sharp”—one who acts decisively. The word “hasty” has the idea of being pressed or pressured into quick actions. So the text contrasts calculated expeditiousness with unproductive haste. C. H. Toy does not like this contrast, and so proposes changing the latter to “lazy” (Proverbs [ICC], 399), but W. McKane rightly criticizes that as unnecessarily forming a pedestrian antithesis (Proverbs [OTL], 550).
  2. Proverbs 21:5 tn The term “lead” is supplied in the translation.
  3. Proverbs 21:5 tn The Hebrew noun translated “plenty” comes from the verb יָתַר (yatar), which means “to remain over.” So the calculated diligence will lead to abundance, prosperity.
  4. Proverbs 21:5 tn Heb “lack; need; thing needed”; NRSV “to want.”
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Proverbs 21:5
Christian Standard Bible

5 The plans of the diligent certainly lead to profit,
but anyone who is reckless certainly becomes poor.(A)

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Proverbs 20
Proverbs 22
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Proverbs 22:3
New English Translation

3 A shrewd person[a] saw[b] danger[c] and hid[d] himself,
but the naive passed on by and paid for it.[e]

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Footnotes

  1. Proverbs 22:3 sn The contrast is between the “shrewd” (prudent) person and the “simpleton.” The shrewd person knows where the dangers and pitfalls are in life and so can avoid them; the naive person is unwary, untrained, and gullible, unable to survive the dangers of the world and blundering into them.
  2. Proverbs 22:3 tn All the verbs in this verse are perfect forms, so past tense in English. They portray events that have happened as prototypical of what commonly happens.
  3. Proverbs 22:3 tn Heb “evil,” a term that is broad enough to include (1) “sin” as well as (2) any form of “danger” (NIV, NCV, NRSV, NLT) or “trouble” (TEV, CEV). The second option is more likely what is meant here: The naive simpleton does not see the danger to be avoided and so suffers for it.
  4. Proverbs 22:3 tc The Kethib is a Niphal imperfect, while the Qere is a Niphal perfect. The perfect form matches the rest of the verbs in the verse and is followed here.
  5. Proverbs 22:3 tn The verb עָנַשׁ (ʿanash) means “to fine” specifically. In the Niphal stem it means “to be fined,” or more generally, “to be punished.” In this line the punishment is the consequence of blundering into trouble—they will pay for it.
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Proverbs 22:3
Christian Standard Bible

3 A sensible person sees danger and takes cover,
but the inexperienced keep going and are punished.(A)

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Proverbs 21
Proverbs 23
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Proverbs 23:23
New English Translation

23 Acquire[a] truth and do not sell it—
wisdom, and discipline, and understanding.

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Footnotes

  1. Proverbs 23:23 tn Heb “buy” (so KJV, NASB, NIV, NLT); CEV “Invest in truth.”sn The sixteenth saying is an instruction to buy/acquire the kind of life that pleases God and brings joy to parents. “Getting truth” would mean getting training in the truth, and getting wisdom and understanding would mean developing the perception and practical knowledge of the truth.
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Proverbs 23:23
Christian Standard Bible

23 Buy—and do not sell—truth,
wisdom, instruction, and understanding.(A)

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Proverbs 22
Proverbs 24
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Proverbs 27:12
New English Translation

12 A shrewd person saw[a] danger—he hid himself;
the naive[b] passed right on by[c]—they had to pay[d] for it.

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Footnotes

  1. Proverbs 27:12 tn All of the verbs in this verse are Hebrew perfect forms that should be understood as past tense. The proverb presents its message as events which have occurred and are prototypical of the behavior of the shrewd and the inexperienced.
  2. Proverbs 27:12 tn This noun is plural, while the earlier substantival adjective “shrewd” is singular. The contrast may suggest that the naive are in a group, each one doing what the others do, while insightful person had to go against the flow. That is, the naive go along with the bandwagon; but the shrewd person thinks for his/herself and makes good decisions accordingly.
  3. Proverbs 27:12 tn Heb “passed by”; the word “right” is supplied in the translation to clarify the meaning: The naive person, oblivious to impending danger, meets it head on.
  4. Proverbs 27:12 tn The Qal of the verb עָנָשׁ (ʿanash) means to impose a fine; here in the Niphal it means to have a fine imposed, or to have to pay for something. By extension it means to suffer a penalty. The English idiom “to pay for” meaning “to suffer the consequences” conveys the idea while preserving the lexical base in Hebrew. Cf. NIV, ESV “suffer for it,” NASB, TNIV “pay the penalty,” KJV, Holman “are punished.”
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Proverbs 27:12
Christian Standard Bible

12 A sensible person sees danger and takes cover;
the inexperienced keep going and are punished.(A)

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Proverbs 26
Proverbs 28
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