10:13 Wisdom is found in the words 1 of the discerning person, 2
but the one who lacks wisdom 3 will be disciplined. 4
14:33 Wisdom rests in the heart of the discerning;
it is known 5 even in the heart 6 of fools.
15:14 The discerning heart seeks knowledge,
but the mouth of fools feeds on folly. 7
16:21 The one who is wise in heart 8 is called 9 discerning,
and kind speech 10 increases persuasiveness. 11
17:28 Even a fool who remains silent is considered 12 wise,
and the one who holds his tongue is deemed discerning. 13
18:15 The discerning person 14 acquires knowledge,
and the wise person 15 seeks 16 knowledge.
1 tn Heb “on the lips” (so NAB, NASB, NRSV). The term “lips” is a metonymy of cause for the words spoken by the lips.
2 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.
3 tn Heb “the one lacking of heart.” The noun לֵב (lev, “heart”) functions as a genitive of specification: “lacking in respect to heart.” The term לֵב functions in a figurative sense (metonymy of association) for wisdom because the heart is viewed as the seat of common sense (BDB 524 s.v. 3.a).
4 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 גֵו (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.
5 tn The LXX negates the clause, saying it is “not known in fools” (cf. NAB, NRSV, TEV, NLT). Thomas connects the verb to the Arabic root wd` and translates it “in fools it is suppressed.” See D. W. Thomas, “The Root ידע in Hebrew,” JTS 35 (1934): 302-3.
6 tn Heb “in the inner part”; ASV “in the inward part”; NRSV “in the heart of fools.”
9 tn 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 (yid’eh); this he then connects to an Arabic root da`a 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.
13 tn Heb “wise of heart” (so NRSV).
14 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.
15 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”).
16 tn Heb “teaching” or “receptivity”; KJV “learning”; NIV “instruction.”
17 tn The imperfect tense here denotes possibility: One who holds his tongue [may be considered] discerning.
18 tn The Niphal participle is used in the declarative/estimative sense with stative verbs: “to be discerning” (Qal) becomes “to be declared discerning” (Niphal). The proverb is teaching that silence is one evidence of wisdom, and that even a fool can thereby appear wise. D. Kidner says that a fool who takes this advice is no longer a complete fool (Proverbs [TOTC], 127). He does not, of course, become wise – he just hides his folly.
21 tn Heb “discerning heart.” The term “heart” is a synecdoche of part (= heart) for the whole (= person); cf. TEV, NLT “intelligent people.” By paralleling “heart” and “ear” the proverb stresses the full acquisition of knowledge. The “ear” listens to instruction, and the heart considers what is heard to acquire knowledge.
22 tn Heb “the ear of the wise.” The term “ear” is a synecdoche of part (= ear) for the whole (= person): “wise person.”
23 sn This line features a mixed metaphor: The “ear” is pictured “seeking.” The “ear of the wise” actually means the wise person’s capacity to hear, and so the wise are seeking as they hear.