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Proverbs 1:5
New Revised Standard Version Updated Edition
Proverbs 1:5
New Revised Standard Version Updated Edition
5 let the wise, too, hear and gain in learning
and the discerning acquire skill,(A)
Proverbs 1:5
New English Translation
Proverbs 1:5
New English Translation
5 (Let the wise also[a] hear[b] and gain[c] instruction,
and let the discerning[d] acquire guidance![e])
Footnotes
- 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.
- 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”).
- 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).
- 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.
- 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).
Proverbs 10:13
New Revised Standard Version Updated Edition
Proverbs 10:13
New Revised Standard Version Updated Edition
13 On the lips of one who has understanding wisdom is found,
but a rod is for the back of one who lacks sense.(A)
Proverbs 10:13
New English Translation
Proverbs 10:13
New English Translation
13 Wisdom is found in the words[a] of the discerning person,[b]
but the one who lacks sense[c] will be disciplined.[d]
Footnotes
- Proverbs 10:13 tn Heb “on the lips” (so NAB, NASB, NRSV). The term “lips” is a metonymy of cause for the words spoken by the lips.
- Proverbs 10:13 tn Heb “the one who is discerning.” The term “discerning” describes someone who is critically perceptive and has understanding. He can be relied on to say things that are wise.
- Proverbs 10:13 tn Heb “the one lacking of mind.” The term לֵב (lev, “mind, heart”) is used as a metonymy of association for what one does with the mind (i.e., thinking), and so refers to discernment, wisdom, good sense.
- Proverbs 10:13 tn Heb “a rod is for the back of the one lacking heart.” The term שֵׁבֶט (shevet, “rod”) functions figuratively: synecdoche of specific (= rod of discipline) for general (= discipline in general). The term גֵּו (gev, “back”) is a synecdoche of part (= back) for the whole (= person as a whole). The back is emphasized because it was the object of physical corporeal discipline. This proverb is not limited in its application to physical corporeal punishment because the consequences of foolishness may come in many forms, physical corporeal discipline being only one form.
Proverbs 14:33
New Revised Standard Version Updated Edition
Proverbs 14:33
New Revised Standard Version Updated Edition
33 Wisdom is at home in the mind of one who has understanding,
but it is not[a] known in the heart of fools.(A)
Footnotes
- 14.33 Gk Syr: Heb lacks not
Proverbs 14:33
New English Translation
Proverbs 14:33
New English Translation
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Footnotes
- Proverbs 14:33 tc The MT says “it [wisdom] is known,” but this runs counter to the rest of Proverbs’ teaching, making it sound sarcastic at best. The LXX and the Syriac negate the clause, saying it is “not known in the heart fools” (cf. NAB, NRSV, TEV, NLT), which suggests the word לֹא (loʾ, “not”) has dropped out. The Targum supports reading אִוֶּלֶת (ʾivvelet) “folly is in the heart of fools.” Thomas connects the verb to the Arabic root wdʿ and translates it “in fools it is suppressed.” See D. W. Thomas, “The Root ידע in Hebrew,” JTS 35 (1934): 302-3.
- Proverbs 14:33 tn Heb “in the inner part”; ASV “in the inward part”; NRSV “in the heart of fools.”
Proverbs 15:14
New Revised Standard Version Updated Edition
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.
Proverbs 15:14
New English Translation
Proverbs 15:14
New English Translation
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Footnotes
- Proverbs 15:14 tn Or “heart.” The Hebrew term is לֵב (lev, “mind, heart”).
- 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.
Proverbs 15:24
New Revised Standard Version Updated Edition
Proverbs 15:24
New Revised Standard Version Updated Edition
24 For the wise the path of life leads upward,
in order to avoid Sheol below.(A)
Proverbs 15:24
New English Translation
Proverbs 15:24
New English Translation
24 The path of life is upward[a] for the wise person,[b]
to[c] keep him from going downward to Sheol.[d]
Footnotes
- Proverbs 15:24 tn There is disagreement over the meaning of the term translated “upward.” The verse is usually taken to mean that “upward” is a reference to physical life and well-being (cf. NCV), and “going down to Sheol” is a reference to physical death, that is, the grave, because the concept of immortality is said not to appear in the book of Proverbs. The proverb then would mean that the wise live long and healthy lives. But W. McKane argues (correctly) that “upwards” in contrast to Sheol, does not fit the ways of describing the worldly pattern of conduct and that it is only intelligible if taken as a reference to immortality (Proverbs [OTL], 480). The translations “upwards” and “downwards” are not found in the LXX. This has led some commentators to speculate that these terms were not found in the original, but were added later, after the idea of immortality became prominent. However, this is mere speculation.
- Proverbs 15:24 tn Heb “to the wise [man],” because the form is masculine.
- Proverbs 15:24 tn The term לְמַעַן (lemaʿan, “in order to”) introduces a purpose clause; the path leads upward in order to turn the wise away from Sheol.
- Proverbs 15:24 tn Heb “to turn from Sheol downward”; cf. NAB “the nether world below.”
Proverbs 16:21
New Revised Standard Version Updated Edition
Proverbs 16:21
New Revised Standard Version Updated Edition
21 The wise of heart is called perceptive,
and pleasant speech increases persuasiveness.
Proverbs 16:21
New English Translation
Proverbs 16:21
New English Translation
21 The one who is wise in heart[a] is called[b] discerning,
and kind speech[c] increases persuasiveness.[d]
Footnotes
- Proverbs 16:21 tn Heb “wise of heart” (so NRSV).
- 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.
- 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”).
- Proverbs 16:21 tn Heb “teaching” or “receptivity”; KJV “learning”; NIV “instruction.”
Proverbs 18:15
New Revised Standard Version Updated Edition
Proverbs 18:15
New Revised Standard Version Updated Edition
15 An intelligent mind acquires knowledge,
and the ear of the wise seeks knowledge.
Proverbs 18:15
New English Translation
Proverbs 18:15
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Footnotes
- 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.
- 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).
- 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.
Proverbs 19:25
New Revised Standard Version Updated Edition
Proverbs 19:25
New Revised Standard Version Updated Edition
25 Strike a scoffer, and the simple will learn prudence;
reprove the intelligent, and they will gain knowledge.(A)
Proverbs 19:25
New English Translation
Proverbs 19:25
New English Translation
25 Flog[a] a scorner, and as a result the simpleton[b] will learn prudence;[c]
correct a discerning person, and as a result he will understand knowledge.[d]
Footnotes
- Proverbs 19:25 tn The Hiphil imperfect תַּכֶּה (takkeh) is followed by another imperfect. It could be rendered: “strike a scorner [imperfect of instruction] and a simpleton will become prudent.” But the first of the parallel verbs can also be subordinated to the second as a temporal or conditional clause. Some English versions translate “beat” (NAB “if you beat an arrogant man”), but this could be understood to refer to competition rather than physical punishment. Therefore “flog” has been used in the translation, since it is normally associated with punishment or discipline.
- Proverbs 19:25 sn Different people learn differently. There are three types of people in this proverb: the scorner with a closed mind, the simpleton with an empty mind, and the discerning person with an open mind (D. Kidner, Proverbs [TOTC], 135). The simpleton learns by observing a scoffer being punished, even though the punishment will have no effect on the scoffer.
- Proverbs 19:25 sn The word is related to “shrewdness” (cf. 1:4). The simpleton will learn at least where the traps are and how to avoid them.
- Proverbs 19:25 tn The second half begins with הוֹכִיחַ (hokhiakh), the Hiphil infinitive construct. This parallels the imperfect tense beginning the first half; it forms a temporal or conditional clause as well, so that the main verb is “he will understand.”sn The discerning person will learn from verbal rebukes. The contrast is caught in a wordplay in the Midrash: “For the wise a hint [rʾmizo], for the fool a fist [kurmezo]” (Mishle 22:6).
Proverbs 28:2
New Revised Standard Version Updated Edition
Proverbs 28:2
New Revised Standard Version Updated Edition
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Footnotes
- 28.2 Heb intelligent knowledgeable
Proverbs 28:2
New English Translation
Proverbs 28:2
New English Translation
2 When a country is rebellious[a] it has many princes,[b]
but by someone who is discerning and knowledgeable[c] order is maintained.[d]
Footnotes
- Proverbs 28:2 sn The Hebrew word translated “rebellious” has rebellion as its basic meaning, and that is the idea here. The proverb is describing a time when sinfulness brings about social and political unrest.
- Proverbs 28:2 tn Heb “many are its princes” (so NASB).sn In such a chaotic time there will be many rulers, either simultaneously or in a rapid sequence. The times of the judges or the days of the northern kings of Israel provide examples.
- Proverbs 28:2 tn Heb “a man who understands [and] knows”; NRSV “an intelligent ruler”; NLT “wise and knowledgeable leaders.”
- Proverbs 28:2 tc The LXX reads (probably from a different underlying Hebrew text): “It is the fault of a violent man that quarrels start, but they are settled by a man of discernment.” For a survey of suggestions, see C. H. Toy, Proverbs (ICC), 495, and W. McKane, Proverbs (OTL), 630. tn This last line is difficult. The MT has כֵּן יַאֲרִיךְ (ken yaʾarikh). The verb means “to prolong,” but כֵּן (ken) is open to several possibilities for meaning. J. H. Greenstone’s interpretation of it as a noun from the Hollow root כּוּן (kun) with a meaning of “established order” is what is expected here (Proverbs, 293).sn For a study of the verses in chapters 28 and 29 concerning kings and governments, see B. V. Malchow, “A Manual for Future Monarchs,” CBQ 47 (1985): 238-45.
Proverbs 28:11
New Revised Standard Version Updated Edition
Proverbs 28:11
New Revised Standard Version Updated Edition
11 The rich is wise in self-esteem,
but an intelligent poor person sees through the pose.(A)
Proverbs 28:11
New English Translation
Proverbs 28:11
New English Translation
11 A rich person[a] is wise in his own opinion,[b]
but a discerning poor person can evaluate him properly.[c]
Footnotes
- Proverbs 28:11 tn Heb “a rich man,” although the context does not indicate that this is limited only to males.
- Proverbs 28:11 sn The idiom “in his own eyes” means “in his own opinion,” that is, his self conceit. The rich person thinks he is wise because he is rich, that he has made all the right choices.
- Proverbs 28:11 tn The form יַחְקְרֶנּוּ (yakhqerennu) means “he searches him” (cf. KJV, ASV) or “he examines him”; a potential imperfect nuance fits well here to indicate that a discerning person, even though poor, can search the flaws of the rich and see through the pretension and the false assumptions (cf. NAB, NASB, NIV “sees through him”). Several commentators have connected the word to the Arabic root hqr, which means “despise” (D. W. Thomas, “Notes on Some Passages in the Book of Proverbs,” JTS 38 [1937]: 400-403), but that would be both predictable and flat.
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