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Proverbs 2:2-7
New English Translation

2 by making[a] your ear[b] attentive to wisdom,
and[c] by turning[d] your heart[e] to understanding,
3 indeed, if[f] you call out for discernment[g]—
shout loudly[h] for understanding—
4 if[i] you seek[j] it like silver,[k]
and search for it[l] like hidden treasure,
5 then you will understand[m] how to fear the Lord,[n]
and you will discover[o] knowledge[p] about God.[q]
6 For[r] the Lord gives[s] wisdom,
and from his mouth[t] comes[u] knowledge and understanding.
7 He stores up[v] effective counsel[w] for the upright,[x]
and is like[y] a shield[z] for those who live[aa] with integrity,[ab]

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Footnotes

  1. Proverbs 2:2 tn The Hiphil infinitive construct לְהַקְשִׁיב (lehaqshiv, “by making attentive”) functions as an epexegetical explanation of how one will receive the instruction.
  2. Proverbs 2:2 sn The word “ear” is a metonymy of cause; the word is used as the instrument of hearing. But in parallelism with “heart” it indicates one aspect of the mental process of hearing and understanding. A “hearing ear” describes an obedient or responsive person (BDB 24 s.v. אֹזֶן 2).
  3. Proverbs 2:2 tn The conjunction “and” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.
  4. Proverbs 2:2 tn The Hiphil imperfect (“by turning”) continues the nuance introduced by the infinitive construct in the first colon (GKC 352 §114.r). The verb נָטָה (natah) normally means “to stretch out” and only occasionally “to turn” or “to incline” one’s heart to something, as is the case here.
  5. Proverbs 2:2 tn Or “mind” (the center of the will, the choice).
  6. 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.
  7. 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.
  8. 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).
  9. 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.
  10. 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.
  11. 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.
  12. 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.
  13. 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.
  14. 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.
  15. Proverbs 2:5 tn Heb “find” (so KJV, NAB, NIV, NRSV).
  16. 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).
  17. Proverbs 2:5 tn Heb “knowledge of God.” The noun is an objective genitive.
  18. 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.
  19. 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.
  20. 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.
  21. 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.
  22. Proverbs 2:7 tc The form is a Kethib/Qere reading, reflecting confusion between י (yod) and ו (vav). The Kethib וְצָפַן (vetsafan; Qal perfect with vav consecutive) is supported by the Syriac (but not by the LXX, contra the notes in BHS). The Qere יִצְפֹּן (yitspon; Qal imperfect) is supported by the LXX, the Aramaic Targum of Prov 2:7 (the Aramaic translations of the Hebrew scriptures were called Targums), and Latin Vulgate. Internal evidence favors the imperfect. As in v. 6a, this Qal imperfect functions as a habitual imperfect, or general present.sn The verbal root צָפַן (tsafan, “to store up; to treasure up”) is repeated in 2:1 and 2:7. In 2:1 it is the responsibility of man to “store up” wisdom, but in 2:7 it is God who “stores up” wisdom for the wise person who seeks him.
  23. Proverbs 2:7 tn The noun תּוּשִׁיָּה (tushiyyah) has a two-fold range of meanings: (1) “sound wisdom” (so KJV, NRSV); “effective counsel” and (2) result (metonymy of effect): “abiding success” (BDB 444 s.v.; W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 388; cf. NIV “victory”). It refers to competent wisdom and its resultant ability to achieve moral success (W. McKane, Proverbs [OTL], 80).
  24. Proverbs 2:7 sn The Hebrew word translated “upright” (יָשָׁר, yashar) is one of the terms used for the righteous. It points to the right conduct of the believer—that which is right or pleasing in the eyes of God. It stresses that the life of the individual is upright, straightforward, and just. It is paralleled with “those who walk in integrity.”
  25. Proverbs 2:7 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
  26. Proverbs 2:7 tn The word can be taken as in apposition explaining the subject of the first colon—the Lord is a shield, the Lord stores up. The word then is a metaphor for the protection afforded by the Lord.
  27. Proverbs 2:7 tn Heb “walk.” The verb “to walk” (הָלַךְ, halakh) is an idiom (based upon hypocatastasis: implied comparison) for habitual manner of life (BDB 234 s.v. 3.e).
  28. Proverbs 2:7 tn Heb “those who walk of integrity.” The noun תֹם (tom, “integrity”) functions as a genitive of manner.
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Proverbs 2:2-7
Legacy Standard Bible

2 (A)To make your ear pay attention to wisdom,
Incline your heart to discernment;
3 For if you call out for understanding,
Give your voice for discernment;
4 If you seek her as (B)silver
And search for her as for (C)hidden treasures;
5 Then you will understand the (D)fear of Yahweh
And find the knowledge of God.
6 For (E)Yahweh gives wisdom;
From His mouth come knowledge and discernment.
7 He stores up sound wisdom for the upright,
A (F)shield to those who walk in integrity,

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Proverbs 3:5
New English Translation

5 Trust[a] in the Lord with all your heart,[b]
and do not rely[c] on your own understanding.[d]

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Footnotes

  1. Proverbs 3:5 sn The word בְּטַח (betakh, “trust”) is used in the OT in (1) literal physical sense: to physically lean upon something for support and (2) figurative sense: to rely upon someone or something for help or protection (BDB 105 s.v. I בְּטַח; HALOT 120 s.v. I בטח). The verb is often used with false securities, people trusting in things that prove to be worthless. But here the object of the secure trust is the Lord who is a reliable object of confidence.
  2. Proverbs 3:5 sn The “heart” functions as a metonymy of subject encompassing mind, emotions and will (BDB 524 s.v. לֵב 2).
  3. Proverbs 3:5 tn Heb “do not lean.” The verb שָׁעַן (shaʿan, “to lean; to rely”) is used in (1) literal physical sense of leaning upon something for support and (2) figurative sense of relying upon someone or something for help or protection (BDB 1043 s.v.). Here it functions figuratively (hypocatastasis: implied comparison); relying on one’s own understanding is compared to leaning on something that is unreliable for support (e.g., Isa 10:20).
  4. Proverbs 3:5 tn Heb “your understanding.” The term בִּינָה (binah, “understanding”) is used elsewhere in this book of insight given by God from the instructions in Proverbs (Prov 2:3; 7:4; 8:14; 9:6, 10; 23:23). Here it refers to inherent human understanding that functions in relative ignorance unless supplemented by divine wisdom (Job 28:12-28; 39:26). The reflexive pronoun “own” is supplied in the translation to clarify this point. It is dangerous for a person to rely upon mere human wisdom (Prov 14:12; 16:25).
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Proverbs 3:5
Legacy Standard Bible

5 (A)Trust in Yahweh with all your heart
And (B)do not lean on your own understanding.

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Proverbs 14:6
New English Translation

6 The scorner[a] sought wisdom—there was none,[b]
but understanding was easy[c] for a discerning person.

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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.”
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Proverbs 14:6
Legacy Standard Bible

6 A scoffer seeks wisdom and finds none,
But knowledge is easy to one who has understanding.

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Proverbs 14:29
New English Translation

29 Someone with great understanding is slow to anger,[a]
but the one who has a quick temper[b] exalts[c] folly.

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Footnotes

  1. Proverbs 14:29 tn Or “Someone who is slow to anger [has] great understanding.” The translation treats the Hebrew nominal clause as having predicate-subject word order, similar to predicate position for adjectival clauses. But the issue of basic word order is debated.
  2. Proverbs 14:29 tn Heb “hasty of spirit” (so KJV, ASV); NRSV, NLT “a hasty temper.” One who has a quick temper or a short fuse will be evident to everyone, due to his rash actions.
  3. Proverbs 14:29 sn The participle “exalts” (מֵרִים, merim) means that this person brings folly to a full measure, lifts it up, brings it to the full notice of everybody.
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Proverbs 14:29
Legacy Standard Bible

29 He who is (A)slow to anger has great discernment,
But he who is [a]quick-tempered raises up folly.

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  1. Proverbs 14:29 Lit short of spirit
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Proverbs 14:33
New English Translation

33 Wisdom rests in the heart of the discerning;
it is not known[a] in the inner parts[b] of fools.

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Footnotes

  1. 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.
  2. Proverbs 14:33 tn Heb “in the inner part”; ASV “in the inward part”; NRSV “in the heart of fools.”
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Proverbs 14:33
Legacy Standard Bible

33 Wisdom rests in the heart of one who has understanding,
But in the midst of fools it is merely made known.

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Proverbs 15:32
New English Translation

32 The one who refuses correction despises himself,[a]
but whoever listens to[b] reproof acquires understanding.[c]

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Footnotes

  1. Proverbs 15:32 sn To “despise oneself” means to reject oneself as if there was little value. The one who ignores discipline is not interested in improving himself.
  2. Proverbs 15:32 tn The nuances of שָׁמַע (shamaʿ) include hearing and obeying or carrying out what was said. Cf. “heeds” so NAB, NIV, NKJV, NRSV.
  3. Proverbs 15:32 tn The term לֵב (lev, “mind, heart”) is used as a metonymy of association for what one does with the mind (thinking), and so refers to discernment, wisdom, good sense.
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Proverbs 15:32
Legacy Standard Bible

32 He who (A)neglects discipline (B)despises his soul,
But he who (C)listens to reproof acquires a heart of wisdom.

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Proverbs 16
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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]

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Footnotes

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

21 The (A)wise in heart will be called understanding,
And sweetness of [a]lips (B)increases learning.

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  1. Proverbs 16:21 Or speech
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Proverbs 17:10
New English Translation

10 A rebuke makes a greater impression on[a] a discerning person
than a hundred blows on a fool.[b]

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Footnotes

  1. Proverbs 17:10 tn Heb “goes in deeper” (cf. NASB, NRSV). The verb נָחֵת (nakhet) “to go down; to descend” with the preposition ב (bet) means “to descend into; to make an impression on” someone.
  2. Proverbs 17:10 tn The form is the Hiphil infinitive of נָכָה (nakhah) with the comparative מִן, min. The word “fool” then would be an objective genitive—more than blows to/on a fool.
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Proverbs 17:10
Legacy Standard Bible

10 A rebuke goes deeper into one who understands
Than a hundred blows into a fool.

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Proverbs 17:27
New English Translation

27 The truly wise person[a] restrains[b] his words,
and the one who stays calm[c] is discerning.

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Footnotes

  1. Proverbs 17:27 tn Heb “the one knowing knowledge.” The cognate accusative underscores the meaning of the participle—this is a truly knowledgeable person.
  2. Proverbs 17:27 sn The participle חוֹשֵׂךְ (khosekh) means “withholds; restrains; refrains; spares; holds in check,” etc. One who has knowledge speaks carefully.
  3. Proverbs 17:27 tn Heb “cool of spirit.” This genitive of specification describes one who is “calm” (so NCV, TEV, CEV) or “even-tempered” (so NIV, NLT); he is composed.
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Proverbs 17:27
Legacy Standard Bible

27 He who (A)holds back his words [a]has knowledge,
And he who has a (B)cool spirit is a man of discernment.

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  1. Proverbs 17:27 Lit knows
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Proverbs 18:2
New English Translation

2 A fool takes no pleasure[a] in understanding
but only in disclosing[b] what is on his mind.[c]

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Footnotes

  1. Proverbs 18:2 sn This expression forms an understatement (tapeinosis); the opposite is the point—he detests understanding or discernment.
  2. Proverbs 18:2 tn The Hitpael infinitive construct בְּהִתְגַּלּוֹת (behitgallot) functions nominally as the object of the preposition. The term means “reveal, uncover, betray.” So the fool takes pleasure “in uncovering” his heart.
  3. Proverbs 18:2 tn Heb “his heart.” This is a metonymy meaning “what is on his mind” (cf. NAB “displaying what he thinks”; NRSV “expressing personal opinion”). This kind of person is in love with his own ideas and enjoys spewing them out (W. McKane, Proverbs [OTL], 515). It is the kind of person who would ask a question, not to learn, but to show everyone how clever he is (cf. TEV).
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Proverbs 18:2
Legacy Standard Bible

2 A fool does not delight in discernment,
But only (A)in revealing his own heart.

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Proverbs 19
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Proverbs 19:8
New English Translation

8 The one who acquires understanding[a] loves himself;[b]
the one who preserves understanding will prosper.[c]

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Footnotes

  1. Proverbs 19:8 tn The term לֵב (lev, “mind, heart”) is used as a metonymy of association for what one does with the mind (thinking), and so refers to discernment, wisdom, good sense. Most English versions translate as “wisdom” or “sense” but cf. NAB “intelligence.”
  2. Proverbs 19:8 tn Heb “his own soul.” The expression “loves his soul” means that he is paying attention to his needs or taking care of his life (cf. NAB “is his own best friend”). This expression works with its parallel to provide the whole idea: “loving the soul” is the metonymy of the cause for prospering, and “prospering” is the metonymy of the effect (of loving).
  3. Proverbs 19:8 tn Heb “finds good” (similar KJV, NASB); NCV “will succeed.” The MT reads לִמְצֹא (limtsoʾ), a Qal infinitive construct. The LXX (as well as the other major early versions) renders it as a future, which reflects a Vorlage of יִמְצָא (yimtsaʾ). The infinitive is used here in a modal sense, meaning “is destined to” or “is certain of” finding good in life.
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Proverbs 19:8
Legacy Standard Bible

8 He who acquires a heart of wisdom loves his own soul;
He who keeps discernment will (A)find good.

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Proverbs 20:5
New English Translation

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

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Footnotes

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

5 Counsel in the heart of a man is like deep water,
But a man of discernment draws it out.

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