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Proverbs 1:7
New Revised Standard Version Updated Edition
Proverbs 1:7
New Revised Standard Version Updated Edition
7 The fear of the Lord is the beginning of knowledge;
fools despise wisdom and instruction.(A)
Proverbs 1:7
New English Translation
Proverbs 1:7
New English Translation
Introduction to the Theme of the Book
7 Fearing the Lord[a] is the beginning[b] of discernment,[c]
but[d] fools[e] have despised[f] wisdom and moral instruction.[g]
Footnotes
- 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).
- 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.
- 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.
- 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.
- 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).
- 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.
- 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.
Proverbs 1:22
New Revised Standard Version Updated Edition
Proverbs 1:22
New Revised Standard Version Updated Edition
22 “How long, O simple ones, will you love being simple?
How long will scoffers delight in their scoffing
and fools hate knowledge?(A)
Proverbs 1:22
New English Translation
Proverbs 1:22
New English Translation
22 “How long will you simpletons[a] love naiveté?[b]
How long[c] have mockers[d] delighted in[e] mockery?[f]
And how long[g] will fools[h] hate knowledge?
Footnotes
- Proverbs 1:22 tn Wisdom addresses three types of people: simpletons (פְּתָיִם, petayim), scoffers (לֵצִים, letsim) and fools (כְּסִילִים, kesilim). For the term “simpleton” see note on 1:4. Each of these three types of people is satisfied with the life being led and will not listen to reason. See J. A. Emerton, “A Note on the Hebrew Text of Proverbs 1:22-23, ” JTS 19 (1968): 609-14.
- Proverbs 1:22 tn Heb “simplicity” (so KJV, NASB); NAB “inanity.” The noun פֶּתִי (peti) means “simplicity; lack of wisdom” (BDB 834 s.v.; HALOT 989 s.v. II פֶּתִי). It is related to the term פְּתָיִם (petayim) “simpletons” and so forms a striking wordplay. This lack of wisdom and moral simplicity is inherent in the character of the naive person.
- Proverbs 1:22 tn The words “how long” appear in the first line of the verse and are understood by implication in each line. English style requires repeating the question words because of the changing of the tense of the verbs in the three lines.
- Proverbs 1:22 sn The term לֵצִים (letsim, “scoffers; mockers”) comes from the root לִיץ (lits, “to scorn; to mock; to speak indirectly” (BDB 539 s.v. לִיץ). They are cynical and defiant freethinkers who ridicule the righteous and all for which they stand (e.g., Ps 1:1).
- Proverbs 1:22 tn The Hebrew verb (חָמַד, khamad) is often translated in the future tense to match the other verbs in the verse. But “will love” and “will hate” are both imperfect forms of stative verbs which must be future. In contrast, the verb “to take pleasure; to delight” (חָמַד, khamad) is in the perfect conjugation and is morphologically dynamic (as indicated by its imperfect form יַחְמֹד, yakhmod). Therefore it is past or perfective. By switching the time frame, the rebuke embedded in the question looks forward and back, both at what should not continue and what should not have been done.
- Proverbs 1:22 tn Heb “for themselves.” The ethical dative לָהֶם (lahem, “for themselves”) is normally untranslated. It is a rhetorical device emphasizing that they take delight in mockery for their own self-interests.
- Proverbs 1:22 tn The words “how long” appear in the first line of the verse and are understood by implication in each line. English style requires repeating the question words because of the changing of the tense of the verbs in the three lines.
- Proverbs 1:22 sn The term “fool” (כְּסִיל, kesil) refers to the morally insensitive dullard (BDB 493 s.v.).
Proverbs 1:32
New Revised Standard Version Updated Edition
Proverbs 1:32
New Revised Standard Version Updated Edition
32 For waywardness kills the simple,
and the complacency of fools destroys them;(A)
Proverbs 1:32
New English Translation
Proverbs 1:32
New English Translation
32 For the waywardness[a] of the
simpletons will kill[b] them,
and the careless ease[c] of fools will destroy them.
Footnotes
- Proverbs 1:32 tn Heb “turning away” (so KJV). The term מְשׁוּבַת (meshuvat, “turning away”) refers to moral defection and apostasy (BDB 1000 s.v.; cf. ASV “backsliding”). The noun מְשׁוּבַת (“turning away”) which appears at the end of Wisdom’s speech in 1:32 is from the same root as the verb תָּשׁוּבוּ (tashuvu, “turn!”) which appears at the beginning of this speech in 1:23. This repetition of the root שׁוּב (shuv, “to turn”) creates a wordplay: Because fools refuse to “turn to” wisdom (1:23), they will be destroyed by their “turning away” from wisdom (1:32). The wordplay highlights the poetic justice of their judgment. But here they have never embraced the teaching in the first place; so it means turning from the advice as opposed to turning to it.
- Proverbs 1:32 sn The Hebrew verb “to kill” (הָרַג, harag) is the end of the naive who refuse to change. The word is broad enough to include murder, massacre, killing in battle, and execution. Here it is judicial execution by God, using their own foolish choices as the means to ruin.
- Proverbs 1:32 tn Heb “complacency” (so NASB, NIV, NRSV, NLT); NAB “smugness.” The noun שַׁלְוַה (shalvah) means (1) positively: “quietness; peace; ease” and (2) negatively: “self-sufficiency; complacency; careless security” (BDB 1017 s.v.), which is the sense here. It is “repose gained by ignoring or neglecting the serious responsibilities of life” (C. H. Toy, Proverbs [ICC], 29).
Proverbs 8:5
New Revised Standard Version Updated Edition
Proverbs 8:5
New Revised Standard Version Updated Edition
5 O simple ones, learn prudence;
acquire intelligence, you who lack it.(A)
Proverbs 8:5
New English Translation
Proverbs 8:5
New English Translation
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Footnotes
- Proverbs 8:5 tn The imperative of בִּין (bin) means “to understand; to discern.” The call is for the simple to understand what wisdom is, not just to gain it.
- Proverbs 8:5 tn Heb “heart.” The noun לֵב (lev, “heart”) often functions metonymically for wisdom, understanding, discernment.
Proverbs 9:13-18
New Revised Standard Version Updated Edition
Proverbs 9:13-18
New Revised Standard Version Updated Edition
Folly’s Invitation and Promise
13 The foolish woman is loud;
she is ignorant and knows nothing.(A)
14 She sits at the door of her house,
on a seat at the high places of the town,
15 calling to those who pass by,
who are going straight on their way,
16 “You who are simple, turn in here!”
And to those without sense she says,
17 “Stolen water is sweet,
and bread eaten in secret is pleasant.”(B)
18 But they do not know that the dead[a] are there,
that her guests are in the depths of Sheol.(C)
Footnotes
- 9.18 Heb shades
Proverbs 9:13-18
New English Translation
Proverbs 9:13-18
New English Translation
13 The woman called Folly[a] is brash,[b]
she is naive[c] and does not know[d] anything.[e]
14 And she has sat down at the door of her house,
on a seat at the highest point of the city,
15 calling out[f] to those who are passing by her[g] in the way,[h]
who go straight[i] on their way.
16 “Whoever is naive, let him turn in here,”
To those who lack understanding[j] she has said,[k]
17 “Stolen waters[l] are sweet,
and food obtained in secret[m] is pleasant!”
18 But they do not realize[n] that the dead[o] are there,
that her guests are in the depths of the grave.[p]
Footnotes
- Proverbs 9:13 tn Heb “a woman of foolishness.” This could be translated as “foolish woman,” taking the genitive as attributive (cf. KJV, ASV, NRSV). But in view of the contrast with the personification of wisdom, this word probably also represents a personification and so can be taken as a genitive of apposition, the woman who is folly, or “the woman, Folly” (cf. NIV). For clarity and stylistic reasons the word “called” has been supplied in the translation.
- Proverbs 9:13 tn The meaning of the word comes close to “riotous.” W. McKane describes her as restless and rootless (Proverbs [OTL], 366).
- Proverbs 9:13 tn The noun means “foolishness” (cf. KJV “simple”; NAB “inane”). Here it could be classified as a metonymy of adjunct, or as a predictive apposition (when a substantive is used in place of a noun; see R. J. Williams, Hebrew Syntax, 15, §67).
- Proverbs 9:13 tn The ignorance here in Proverbs must be moral ignorance. But see D. W. Thomas for the idea that the verb means “become still,” “be at rest,” yielding here the idea of restless (“A Note on בַל־יָדְעָה in Proverbs 913,” JTS 4 [1953]: 23-24).
- Proverbs 9:13 tc The text of v. 13 has been difficult for translators. The MT has, “The foolish woman is boisterous, simplicity, and knows not what.” The LXX reads, “A foolish and impudent woman comes to lack a morsel, she who knows not shame.” The Syriac has, “a woman lacking in discretion, seductive.” Tg. Prov 9:13 translates it, “a foolish woman and a gadabout, ignorant, and she knows not good.” The Vulgate has, “a woman foolish and noisy, and full of wiles, and knowing nothing at all.”
- Proverbs 9:15 tn The infinitive construct “calling out” functions epexegetically in the sentence, explaining how the previous action was accomplished.
- Proverbs 9:15 tn The term “her” does not appear in the Hebrew text, but is supplied for the sake of clarity and smoothness.
- Proverbs 9:15 tn The noun is a genitive of location after the construct participle. Its parallel word is also an adverbial accusative of location.
- Proverbs 9:15 tn The participle modifies the participle in the first colon. To describe the passers-by in this context as those “who go straight” means that they are quiet and unwary.
- Proverbs 9:16 tn The word לֵב (lev; “heart, mind”). By metonymy, the mind stands for understanding or judgment.
- Proverbs 9:16 tc The LXX reads “she exhorts saying” a present indicative plus a participle. This implies a verb missing in the Hebrew and reading the vav plus perfect verb וְאָמְרָה (veʾamerah, “and has said”) as a participle וְאֹמְרָה (veʾomerah, “and says”). The participle would be present time. The consonants are the same for both forms and the present tense could certainly fit the context. The loss of another verb might explain the presence of the conjunction vav beginning the form. tn Heb “And [as for one] lacking of mind—and she has said to him.” The expression is almost identical to v. 4, except this verse adds the conjunction vav twice. The parallel is deliberate, showing the competing appeals for those passing by.
- Proverbs 9:17 sn The offer is not wine and meat (which represented wisdom), but water that is stolen. The “water” will seem sweeter than wine because it is stolen—the idea of getting away with something exciting appeals to the baser instincts. In Proverbs the water imagery was introduced earlier in 5:15-19 as sexual activity with the adulteress, which would seem at the moment more enjoyable than learning wisdom. Likewise bread will be drawn into this analogy in 30:20. So the “calling out” is similar to that of wisdom, but what is being offered is very different.
- Proverbs 9:17 tn Heb “bread of secrecies.” It could mean “bread [eaten in] secret places,” a genitive of location; or it could mean “bread [gained through] secrets,” a genitive of source, the secrecies being metonymical for theft. The latter makes a better parallelism in this verse, for bread (= sexually immoral behavior) gained secretly would be like stolen water.
- Proverbs 9:18 tn Heb “he does not know.”
- Proverbs 9:18 sn The “dead” are the Rephaim, the “shades” or dead persons who lead a shadowy existence in Sheol (e.g., Prov 2:18-19; Job 3:13-19; Ps 88:5; Isa 14:9-11). This approximates an “as-if” motif of wisdom literature: The ones ensnared in folly are as good as in Hell. See also Ptah-hotep’s sayings (ANET 412-414).
- Proverbs 9:18 tc The LXX adds to the end of v. 18: “But turn away, linger not in the place, neither set your eye on her: for thus will you go through alien water, but abstain from alien water, drink not from an alien fountain, that you may live long, that years of life may be added to you.”sn The text has “in the depths of Sheol” (בְּעִמְקֵי שְׁאוֹל, beʿimqe sheʾol). The parallelism stresses that those who turn to this way of life are ignorant and doomed. It may signal a literal death lying ahead in the not too distant future, but it is more likely an analogy. The point is that the life of folly, a life of undisciplined, immoral, riotous living, runs counter to God’s appeal for wisdom and leads to ruin. That is the broad way that leads to destruction.
Proverbs 10:8
New Revised Standard Version Updated Edition
Proverbs 10:8
New Revised Standard Version Updated Edition
8 The wise of heart will heed commandments,
but one with foolish lips will come to ruin.(A)
Proverbs 10:8
New English Translation
Proverbs 10:8
New English Translation
8 The wise person[a] accepts instructions,[b]
but the one who speaks foolishness[c] will come to ruin.[d]
Footnotes
- Proverbs 10:8 tn Heb “the wise of mind.” The noun לֵב (lev, “mind, heart”) functions as a genitive of specification: “wise in the mind” or “wise-minded.” Cf. “wise hearted” NASB, ESV, NRSV; “wise in heart” KJV, NIV. The term לֵב (lev) represents the person in this case (a synecdoche of part for the whole) because it is the seat of thinking and wisdom.
- Proverbs 10:8 tn Heb “commandments.”
- Proverbs 10:8 tn Heb “fool of lips.” The phrase is a genitive of specification: “a fool in respect to lips.” The term “lips” is a metonymy of cause (= lips) for effect (= speech). This person talks foolishness; he is too busy talking to pay attention to instruction.
- Proverbs 10:8 tn The Niphal verb לָבַט (lavat) means “to be thrust down [or, away]”; that is, “to be ruined; to fall” or “to stumble” (e.g., Hos 4:14). The fool who refuses to listen to advice—but abides by his own standards which he freely expresses—will suffer the predicaments that he creates.
Proverbs 10:18
New Revised Standard Version Updated Edition
Proverbs 10:18
New Revised Standard Version Updated Edition
18 Lying lips conceal hatred,
and whoever utters slander is a fool.
Proverbs 10:18
New English Translation
Proverbs 10:18
New English Translation
18 The one who conceals hatred utters lies,[a]
and the one who spreads[b] slander[c] is certainly[d] a fool.
Footnotes
- Proverbs 10:18 tn Heb “lips of falsehood.” The genitive noun שָׁקֶר (shaqer, “falsehood”) functions as an attributive genitive. The noun “lips” is a metonymy of cause for speech produced by lips. The one who shows friendliness while concealing hatred is a liar (e.g., Ps 28:3).
- Proverbs 10:18 tn Heb “causes to go out.” The Hiphil of יָצָא (yatsaʾ) literally means “to cause to go out” (BDB 424 s.v. Hiph.1). This may refer to speech (“to utter”) in the sense of causing words to go out of one’s mouth, or it may refer to slander (“to spread”) in the sense of causing slander to go out to others.
- Proverbs 10:18 tn The word דִבָּה (dibbah) means “whispering; defamation; evil report” (BDB 179 s.v.). Cf. NAB “accusations”; TEV “gossip.”sn The one who spreads slander is a fool because it not only destroys others but comes back on the guilty. See also the sayings of Amenemope and Ahiqar on these subjects (ANET 423, 429).
- Proverbs 10:18 tn Heb “he is a fool.” The independent personal pronoun הוּא (huʾ, “he”) is used for emphasis. This is reflected in the translation as “certainly.”
Proverbs 10:23
New Revised Standard Version Updated Edition
Proverbs 10:23
New Revised Standard Version Updated Edition
23 Doing wrong is like sport to a fool,
but wise conduct is pleasure to a person of understanding.(A)
Proverbs 10:23
New English Translation
Proverbs 10:23
New English Translation
23 Carrying out a wicked scheme[a] is enjoyable[b] to a fool,
and so is wisdom for the one who has discernment.[c]
Footnotes
- Proverbs 10:23 tn Heb “doing a plan.” The noun זִמָּה (zimmah, “plan”) is often used pejoratively of a scheme to do wickedness. It is used elsewhere for planning lewdness, murder, incest, adultery, idolatry, and licentiousness. Any planned gross impropriety gives the fool pleasure. The verb עָשָׂה (ʿasah, “to do”) here means “to carry out (a plan)” (BDB 794 s.v.).
- Proverbs 10:23 tn Heb “like sport” (so NASB, NRSV). The noun שְׂחוֹק (sekhoq, “sport”) is used elsewhere to refer to what is exhilarating and pleasurable (BDB 966 s.v.). As W. G. Plaut says, it is like child’s play (Proverbs, 132). For the fool evil brings such enjoyment; for the discerning wisdom does.
- Proverbs 10:23 tn Heb “a man of discernment.”
Proverbs 11:29
New Revised Standard Version Updated Edition
Proverbs 11:29
New Revised Standard Version Updated Edition
29 Those who trouble their households will inherit wind,
and the fool will be servant to the wise.
Proverbs 11:29
New English Translation
Proverbs 11:29
New English Translation
29 The one who troubles[a] his family[b] will inherit nothing,[c]
and the fool[d] will be a servant to the wise person.[e]
Footnotes
- Proverbs 11:29 tn The verb עָכַר (ʿakhar, “to trouble”) refers to actions which make life difficult for one’s family (BDB 747 s.v.). He will be cut out of the family inheritance.
- Proverbs 11:29 tn Heb “his house.” The term בֵּית (bet, “house”) is a synecdoche of container (= house) for its contents (= family, household).
- Proverbs 11:29 tn Heb “the wind” (so KJV, NCV, NLT); NAB “empty air.” The word “wind” (רוּחַ, ruakh) refers to what cannot be grasped (Prov 27:16; Eccl 1:14, 17). The figure is a hypocatastasis, comparing wind to what he inherits—nothing he can put his hands on. Cf. CEV “won’t inherit a thing.”
- Proverbs 11:29 sn The “fool” here is the “troubler” of the first half. One who mismanages his affairs so badly so that there is nothing for the family may have to sell himself into slavery to the wise. The ideas of the two halves of the verse are complementary.
- Proverbs 11:29 tn Heb “the wise of mind.” The noun לֵב (lev, “mind, heart”) functions as a genitive of specification: “wise in the mind” or “wise-minded.” Cf. “wisehearted” NASB; “wise of heart” ESV, NKJV. The term לֵב represents the person in this case (a synecdoche of part for the whole) because it is the seat of thinking and wisdom; see BDB 525 s.v. 7.
Proverbs 12:15-16
New Revised Standard Version Updated Edition
Proverbs 12:15-16
New Revised Standard Version Updated Edition
15 Fools think their own way is right,
but the wise listen to advice.(A)
16 Fools show their anger at once,
but the prudent ignore an insult.(B)
Proverbs 12:15-16
New English Translation
Proverbs 12:15-16
New English Translation
15 The way of a fool[a] is right[b] in his own opinion,[c]
but the one who listens to advice is wise.[d]
16 A fool’s annoyance[e] is known at once,[f]
but the prudent[g] conceals dishonor.[h]
Footnotes
- Proverbs 12:15 sn The way of a fool describes a headlong course of actions (“way” is an idiom for conduct) that is not abandoned even when wise advice is offered.
- Proverbs 12:15 sn The fool believes that his own plans and ideas are perfect or “right” (יָשָׁר, yashar); he is satisfied with his own opinion.
- Proverbs 12:15 tn Heb “in his own eyes.”
- Proverbs 12:15 tn Or “a wise person listens to advice” (cf. NIV, NRSV, TEV, CEV, NLT).
- Proverbs 12:16 tn Heb “The fool, at once his vexation is known.” This rhetorically emphatic construction uses an independent nominative absolute, which is then followed by the formal subject with a suffix. The construction focuses attention on “the fool,” then states what is to be said about him.
- Proverbs 12:16 tn Heb “on the day” or “the same day.”sn The fool is impatient and unwise, and so flares up immediately when anything bothers him. W. McKane says that the fool’s reaction is “like an injured animal and so his opponent knows that he has been wounded” (Proverbs [OTL], 442).
- Proverbs 12:16 tn Heb “shrewd.”
- Proverbs 12:16 tn The range of meanings for the verb and the object suggest several possible interpretations of the last line. The verb כָּסָה (kasah) means “to cover” and may indicate hiding or ignoring something. The noun קָלוֹן (qalon) means “shame” and may refer to disgrace (something to be ashamed of) or to contempt or an insult given (shaming words). Several English translations view it as ignoring or overlooking an insult (NIV, ESV, NRSV). Others more ambiguously render it as covering or concealing dishonor or shame, where it is less clear whether the person conceals their own shame or someone else’s. And the LXX reads “a clever person conceals his own dishonor.” But these entail the three main possibilities: to ignore an insult given to you, to ignore something that could shame others, or to conceal something of your own that could be shameful. In a similar phrase in 12:23, the verb does not mean to ignore something.sn The contrast in this proverb could be that the prudent person overlooks the insult made by the fool in part one, bypasses the opportunity to expose something that would shame another (in contrast to the fool), or doesn’t give the opportunity for the fool to see what might be embarrassing. In contrast the fool cannot handle criticism well and/or announces dissatisfaction instinctively and quickly, without appropriate thought for others.
Proverbs 12:23
New Revised Standard Version Updated Edition
Proverbs 12:23
New Revised Standard Version Updated Edition
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Footnotes
- 12.23 Heb the heart of fools
Proverbs 12:23
New English Translation
Proverbs 12:23
New English Translation
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Footnotes
- 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.
- 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.
- 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.
- 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.”
Proverbs 13:16
New Revised Standard Version Updated Edition
Proverbs 13:16
New Revised Standard Version Updated Edition
16 The clever do all things intelligently,
but the fool displays folly.(A)
Proverbs 13:16
New English Translation
Proverbs 13:16
New English Translation
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Footnotes
- Proverbs 13:16 sn The shrewd person knows the circumstances, dangers and pitfalls that lie ahead. So he deals with them wisely. This makes him cautious.
- Proverbs 13:16 tn Heb “spreads open” [his folly]. W. McKane suggests that this is a figure of a peddler displaying his wares (Proverbs [OTL], 456; cf. NAB “the fool peddles folly”). If given a chance, a fool will reveal his foolishness in public. But the wise study the facts and make decisions accordingly.
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