6:32 A man who commits adultery with a woman lacks wisdom, 1
whoever does it destroys his own life. 2
7:7 and I saw among the naive –
I discerned among the youths 3 –
a young man 4 who lacked wisdom. 5
9:4 “Whoever is naive, let him turn in here,”
she says 6 to those 7 who lack understanding. 8
9:16 “Whoever is simple, let him turn in here,”
she says to those who lack understanding. 9
10:13 Wisdom is found in the words 10 of the discerning person, 11
but the one who lacks wisdom 12 will be disciplined. 13
10:21 The teaching 14 of the righteous feeds 15 many,
but fools die 16 for lack of wisdom. 17
11:12 The one who denounces 18 his neighbor lacks wisdom, 19
but the one who has discernment 20 keeps silent. 21
12:9 Better is a person of humble standing 22 who nevertheless has a servant, 23
than one who pretends to be somebody important 24 yet has no food.
12:11 The one who works 25 his field will have plenty 26 of food,
but whoever chases daydreams 27 lacks wisdom. 28
15:21 Folly is a joy to one who lacks sense, 29
but one who has understanding 30 follows an upright course. 31
17:18 The one who lacks wisdom 32 strikes hands in pledge, 33
and puts up financial security 34 for his neighbor. 35
24:30 I passed by the field of a sluggard,
by the vineyard of one who lacks wisdom. 36
28:16 The prince who is a great oppressor lacks wisdom, 37
but the one who hates 38 unjust gain will prolong his days.
1 tn Heb “heart.” The term “heart” is used as a metonymy of association for discernment, wisdom, good sense. Cf. NAB “is a fool”; NIV “lacks judgment”; NCV, NRSV “has no sense.”
2 tn Heb “soul.” The noun נֶפֶשׁ (nefesh, “soul”) functions as a metonymy of association for “life” (BDB 659 s.v. 3.c).
3 tn Heb “sons.”
4 tn Heb “lad” or “youth.”
5 tn Heb “heart.”
5 tn Heb “lacking of heart she says to him.” The pronominal suffix is a resumptive pronoun, meaning, “she says to the lacking of heart.”
6 tn Heb “him.”
7 tn Heb “heart”; cf. NIV “to those who lack judgment.”
7 tn This expression is almost identical to v. 4, with the exception of the addition of conjunctions in the second colon: “and the lacking of understanding and she says to him.” The parallel is deliberate, of course, showing the competing appeals for those passing by.
9 tn Heb “on the lips” (so NAB, NASB, NRSV). The term “lips” is a metonymy of cause for the words spoken by the lips.
10 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.
11 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).
12 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.
11 tn Heb “lips.” The term “lips” functions as a metonymy of cause for what is said (or in this case taught).
12 tn The verb רָעָה (ra’ah) means “to feed” or “to shepherd” (e.g., Gen 48:15). What they say will meet the needs of many.
13 tn In what sense the fool “dies” is unclear. Fools ruin their lives and the lives of others by their lack of discipline and knowledge. The contrast is between enhancing life and ruining life.
14 tn Heb “heart.” The term לֵב (lev, “heart”) functions as a metonymy of association for wisdom and knowledge (BDB 524 s.v. 3.a).
13 tn Heb “despises” (so NASB) or “belittles” (so NRSV). The participle בָּז (baz, from בּוּז, buz) means “to despise; to show contempt for” someone. It reflects an attitude of pride and judgmentalism. In view of the parallel line, in this situation it would reflect perhaps some public denunciation of another person.
14 tn Heb “heart.” The noun לֵב (lev, “heart”) functions as a metonymy of association for wisdom, since the heart is often associated with knowledge and wisdom (BDB 524 s.v. 3.a).
15 tn Heb “a man of discernment.”
16 sn The verb translated “keeps silence” (יַחֲרִישׁ, yakharish) means “holds his peace.” Rather than publicly denouncing another person’s mistake or folly, a wise person will keep quiet about it (e.g., 1 Sam 10:27). A discerning person realizes that the neighbor may become an opponent and someday retaliate.
15 tn Heb “one who is lightly regarded.” The verb קָלָה (qalah) means “to be lightly esteemed; to be dishonored; to be degraded” (BDB 885 s.v.).
16 tn The meaning of the phrase וְעֶבֶד לוֹ (vÿ’eved lo) is ambiguous; the preposition is either possessive (“has a servant”) or a reflexive indirect object (“is a servant for himself”; cf. NAB, TEV). Several versions (LXX, Vulgate, Syriac) read “and yet has a servant.”
17 tn Heb “who feigns importance.” The term מְתַכַּבֵּד (mÿtakkabed, from כָּבֵד, caved, “to be weighty; to be honored; to be important”) is an example of the so-called “Hollywood” Hitpael which describes a person putting on an act (BDB 458 s.v. כָּבֵד Hitp.2).
17 sn In the biblical period agriculture was the most common occupation for the people; so “working a field” describes a substantial occupation, but also represents working in general. Diligent work, not get-rich-quick schemes, is the key to ensuring income.
18 tn Heb “will have his fill of” or “will be satisfied with.”
19 tn Heb “empty things” or “vain things.” The term רֵיקִים (reqim) refers to worthless pursuits in an effort to make money. The fact that the participle used is “chase after” shows how elusive these are. Cf. NIV “fantasies”; NCV “empty dreams”; TEV “useless projects.”
20 tn Heb “heart.” The term לֵב (lev, “heart”) functions as a metonymy of association for wisdom (BDB 524 s.v. 3).
19 tn The Hebrew text reads לַחֲסַר־לֵב (lakhasar-lev, “to one who lacks heart”). The Hebrew term “heart” represents the mind, the place where proper decisions are made (cf. NIV “judgment”). The one who has not developed this ability to make proper choices finds great delight in folly.
20 tn Heb “a man of understanding” (so KJV, NIV); NLT “a sensible person.”
21 tn The Hebrew construction is יְיַשֶּׁר־לָכֶת (yÿyasher-lakhet, “makes straight [to] go”). This is a verbal hendiadys, in which the first verb, the Piel imperfect, becomes adverbial, and the second form, the infinitive construct of הָלַךְ, halakh, becomes the main verb: “goes straight ahead” (cf. NRSV).
21 tn Heb “heart”; KJV, ASV “a man void of understanding”; NIV “a man lacking in judgment.”
22 tn The phrase “in pledge” is supplied for the sake of clarification.
23 tn The line uses the participle עֹרֵב (’orev) with its cognate accusative עֲרֻבָּה (’arubah), “who pledges a pledge.”
24 sn It is foolish to pledge security for someone’s loans (e.g., Prov 6:1-5).
23 tn Heb “lacks heart”; KJV “understanding”; NAB, NASB, NLT “sense.”
25 tn Heb “A prince lacking of understanding [is] also a great oppressor” (both KJV, ASV similar) The last clause, “and a great oppressor,” appears to modify “the prince.” There is little difference in meaning, only in emphasis. The LXX has “lacks income” (reading תְּבוּאוֹת [tÿvu’ot] instead of תְּבוּנוֹת [tÿvunot]). C. H. Toy (Proverbs [ICC], 501) suggests deleting the word for “prince” altogether, but this emendation is gratuitous.
26 tc This follows the Qere reading of the participle which is singular (as opposed to the plural). The implication is that this one is also a ruler, paralleling the first half. But since he “hates” (= rejects) unjust gain he will extend [his] days, meaning he will enjoy a long and happy life (cf. NIV, NRSV, CEV).