Proverbs 1:2-6

1:2 To ¹  learn ²  wisdom ³  and moral instruction, ⁴ 

and to discern ⁵  wise counsel. ⁶ 

1:3 To receive ⁷  moral instruction ⁸  in skillful living, ⁹ 

in ¹⁰  righteousness, ¹¹  justice, ¹²  and equity. ¹³ 

1:4 To impart ¹⁴  shrewdness ¹⁵  to the morally naive, ¹⁶ 

and ¹⁷  a discerning ¹⁸  plan ¹⁹  to the young person. ²⁰ 

1:5 (Let the wise also ²¹  hear ²²  and gain ²³  instruction,

and let the discerning ²⁴  acquire ²⁵  guidance! ²⁶ )

1:6 To discern ²⁷  the meaning of ²⁸  a proverb and a parable, ²⁹ 

the sayings of the wise ³⁰  and their ³¹  riddles. ³² 

Psalms 25:8-9

25:8 The Lord is both kind and fair; ³³ 

that is why he teaches sinners the right way to live. ³⁴ 

25:9 May he show ³⁵  the humble what is right! ³⁶ 

May he teach ³⁷  the humble his way!

Psalms 32:8

32:8 I will instruct and teach you ³⁸  about how you should live. ³⁹ 

I will advise you as I look you in the eye. ⁴⁰ 

Psalms 119:99

119:99 I have more insight than all my teachers,

for I meditate on your rules.

Psalms 119:105

נ (Nun)

119:105 Your word ⁴¹  is a lamp to walk by,

and a light to illumine my path. ⁴² 

Psalms 143:8-10

143:8 May I hear about your loyal love in the morning, ⁴³ 

for I trust in you.

Show me the way I should go, ⁴⁴ 

because I long for you. ⁴⁵ 

143:9 Rescue me from my enemies, O Lord!

I run to you for protection. ⁴⁶ 

143:10 Teach me to do what pleases you, ⁴⁷ 

for you are my God.

May your kind presence ⁴⁸ 

lead me ⁴⁹  into a level land. ⁵⁰ 

Isaiah 35:8

35:8 A thoroughfare will be there –

it will be called the Way of Holiness. ⁵¹ 

The unclean will not travel on it;

it is reserved for those authorized to use it ⁵²  –

fools ⁵³  will not stray into it.

Isaiah 48:17

48:17 This is what the Lord, your protector, ⁵⁴  says,

the Holy One of Israel: ⁵⁵ 

“I am the Lord your God,

who teaches you how to succeed,

who leads you in the way you should go.

Jeremiah 6:16

6:16 The Lord said to his people: ⁵⁶ 

“You are standing at the crossroads. So consider your path. ⁵⁷ 

Ask where the old, reliable paths ⁵⁸  are.

Ask where the path is that leads to blessing ⁵⁹  and follow it.

If you do, you will find rest for your souls.”

But they said, “We will not follow it!”

Matthew 7:13-14

The Narrow Gate

7:13 “Enter through the narrow gate, because the gate is wide and the way is spacious that leads to destruction, and there are many who enter through it. 7:14 But the gate is narrow and the way is difficult that leads to life, and there are few who find it.

John 14:6

14:6 Jesus replied, ⁶⁰  “I am the way, and the truth, and the life. ⁶¹  No one comes to the Father except through me.

[1:2]  ¹ tn The infinitive construct + ל (lamed) here designates purpose. This is the first of five purpose clauses in the opening section (1:2a, 2b, 3a, 4a, 6a). This clause reveals the purpose of the collection of proverbs in general. The three purpose clauses that follow qualify this general purpose.

[1:2]  ² tn Heb “to know.” The verb יָדַע (yada’) here means “to gain knowledge of” or “to become wise in” (BDB 394 s.v. 5). This term refers to experiential knowledge, not just cognitive knowledge; it includes the intellectual assimilation and practical use of what is acquired.

[1:2]  ³ sn The noun “wisdom” (חָכְמָה, khokhmah) could be nuanced “moral skill.” It refers to “skill” that produces something of value. It is used in reference to the skill of seamen (Ps 107:27), abilities of weavers (Exod 35:26), capabilities of administrators (1 Kgs 3:28), or skill of craftsmen (Exod 31:6). In the realm of moral living, it refers to skill in living – one lives life with moral skill so that something of lasting value is produced from one’s life.

[1:2]  ⁴ tn Heb “instruction.” The noun מוּסָר (musar) has a three-fold range of meanings: (1) physical or parental: “discipline; chastisement” (2) verbal: “warning; exhortation” and (3) moral: “training; instruction” (BDB 416 s.v. מוּסָר; HALOT 557 s.v. מוּסָר). Its parallelism with חָכְמָה (khokhmah, “wisdom, moral skill”) suggests that it refers to moral training or instruction that the Book of Proverbs offers to its readers. This instruction consists of wisdom acquired by observing the consequences of foolish actions in others and developing the ability to control the natural inclination to folly. This sometimes comes through experiencing chastisement from God. Sensing something of this nuance, the LXX translated this term with the Greek word for “child-training.”

[1:2]  ⁵ tn The infinitive construct + ל (lamed) here designates a second purpose of the book: to compare and to make proper evaluation of the sayings of the wise. The term בִין (bin, “to discern”) refers to the ability to make distinctions between things. This is illustrated by its derivatives: The related preposition means “between” and the related noun means “space between.” So the verb refers to the ability to discern between moral options.

[1:2]  ⁶ tn Heb “words of discernment.” The noun בִינָה (binah, “discernment”) functions as an attributive genitive: “discerning words” or “wise sayings” (so NLT). This noun is a cognate accusative of the infinitive of the same root לְהָבִין (lÿhavin, “to discern”). The phrase “to discern words of discernment” refers to the ability (1) to distinguish truth from falsehood or (2) to understand wise sayings, such as in Proverbs.

[1:3]  ⁷ tn The infinitive construct + ל (lamed) here designates a further purpose of the book: This focuses on the purpose of the book from the perspective of the student/disciple. The verb לָקַח (laqakh, “receive”) means to acquire something worth having. It is parallel to the verb “treasure up” in 2:1.

[1:3]  ⁸ tn Heb “instruction.” See note on the same term in 1:2.

[1:3]  ⁹ tc MT reads the genitive-construct phrase מוּסַר הַשְׂכֵּל (musar haskel, “discipline of prudence”). Syriac adds vav (ו) and reads מוּסַר וְהַשְׂכֵּל (musar wÿhaskel, “discipline and prudence”). MT is the more difficult reading in terms of syntax, so is preferred as the original reading.

[1:3]  ¹⁰ tn Heb “righteousness and justice and equity.” The three nouns that follow “self-discipline of prudence” are adverbial accusatives of manner, describing the ways in which the disciplined prudent activity will be manifested: “in righteousness, justice, and equity.” The term “in” does not appear in the Hebrew text, but is implied by the syntax; it is inserted in the translation for clarity.

[1:3]  ¹¹ sn The word “righteousness” (צֶדֶק, tsedeq) describes conduct that conforms to a standard. Elsewhere it is used in a concrete sense to refer to commercial weights and measures that conform to a standard (Deut 25:15). In the moral realm it refers to “righteous” conduct that conforms to God’s law.

[1:3]  ¹² tn Heb “and justice.” The conjunction “and” appears in the Hebrew text, but is omitted in the translation for the sake of English style and smoothness.

[1:3]  ¹³ sn The Hebrew noun translated “equity” comes from the root יָשָׁר (yashar) which has the basic idea of “upright, straight, right.” It refers to activity that is morally upright and straight, that is, on the proper moral path. Elsewhere it is used in a concrete sense to describe cows walking straight down a path without turning right or left (1 Sam 6:12). Wisdom literature often uses the motif of the straight path to describe a morally “straight” life.

[1:4]  ¹⁴ tn Heb “to give.” The infinitive construct + ל (lamed) here introduces the fourth purpose of the book: It reveals the purpose from the perspective of the teacher. It is what the wise instructor/sage wants to impart to the naive youths.

[1:4]  ¹⁵ tn The noun עָרְמָה (’arÿmah) “prudence, shrewdness, craftiness” (BDB 791 s.v.) or “cleverness” (HALOT 886 s.v. 1) refers to a shrewd plan of action, viewed positively or negatively. It is used negatively of planned deception (Josh 9:4) and premeditated murder (Exod 21:14). The related adjective described the serpent as “shrewd, crafty, cunning” (Gen 3:1); it describes cunning plans (Job 5:12) and deception (Job 15:5). The related verb describes a wicked concocted plan (Ps 83:4). The term is used positively of a morally prudent lifestyle (Prov 8:5, 12; 15:5; 19:25). There is no virtue for simpletons to be unaware in this world; they need to be wise as serpents. Proverbs provide a morally shrewd plan for life.

[1:4]  ¹⁶ tn Heb “the naive” or “simpleton.” The substantival adjective פֶּתִי (peti) means “simple; open-minded” in the sense of being open and easily influenced by either wisdom or folly (BDB 834 s.v.; HALOT 989 s.v. I פֶּתִי). The simpleton is easily enticed and misled (Prov 1:32; 7:7; 9:6; 22:3; 27:12); believes everything, including bad counsel (Prov 14:15); lacks moral prudence (Prov 8:5; 19:25); needs discernment (Prov 21:11); but is capable of learning (Prov 9:4, 16). The related verb means “to be wide open; open-minded; enticed, deceived” (BDB 834). The term describes one easily persuaded and gullible, open to any influence, good or bad (cf. NLT “the simpleminded”). This is the “wide-eyed youth” who is headed for trouble unless he listens to the counsel of wisdom.

[1:4]  ¹⁷ tn The conjunction “and” does not appear in the Hebrew text but is implied; it is supplied in the translation for the sake of smoothness and style.

[1:4]  ¹⁸ tn Heb “knowledge and purpose.” The noun דַּעַת (da’at, “knowledge”) may be nuanced “discernment” here (HALOT 229 s.v. I דַּעַת 4). The nouns וּמְזִמָּה דַּעַת (da’at umÿzimmah, “discernment and purpose”) form a hendiadys (two nouns joined with vav to describe the same thing): The first noun functions adjectivally and the second functions as a noun: “discerning plan.” This parallels “a shrewd plan for the morally naive” or “a discerning plan for the young person.”

[1:4]  ¹⁹ tn The noun מְזִמָּה (mÿzimmah) may mean (1) “plan” or (2) “discretion” (BDB 273 s.v.; HALOT 566 s.v.). It describes the ability to make plans or formulate the best course of action for gaining a goal (C. H. Toy, Proverbs [ICC], 7). The related verb זָמַם (zamam) means “to plan; to devise” (BDB 273 s.v.; HALOT 272 s.v. I זמם; e.g., Gen 11:6). Here the nouns “knowledge and plan” (וּמְזִמָּה דַּעַת, da’at umÿzimmah) form a hendiadys: knowledge of how to form and carry out a morally wise plan for life.

[1:4]  ²⁰ tn Heb “young man” or “youth.”

[1:5]  ²¹ tn The term “also” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.

[1:5]  ²² tn The verb יִשְׁמַע (yishma’) functions as a jussive of advice or counsel (“Let him hear!”) rather than a customary imperfect (“he will hear”). The jussive is supported by the parallelism with the following Hiphil jussive וְיוֹסֶף (vÿyosef, “Let him add!”).

[1:5]  ²³ tn Heb “add.”

[1:5]  ²⁴ 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.

[1:5]  ²⁵ tn The Hiphil verb וְיוֹסֶף (vÿyosef) 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).

[1:5]  ²⁶ tn The noun תַּחְבֻּלָה (takhbulah, “direction; counsel”) refers to moral guidance (BDB 287 s.v.). It is related to חֹבֵל (khovel, “sailor”), חִבֵּל (khibel, “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).

[1:6]  ²⁷ tn The infinitive construct + ל (lamed) means “to discern” and introduces the fifth purpose of the book. It focuses on the benefits of proverbs from the perspective of the reader. By studying proverbs the reader will discern the hermeneutical key to understanding more and more proverbs.

[1:6]  ²⁸ tn The phrase “the meaning of” does not appear in the Hebrew text, but is implied; it is supplied in the translation for the sake of clarity.

[1:6]  ²⁹ tn The noun מְלִיצָה (mÿlitsah) means “allusive expression; enigma” in general, and “proverb, parable” in particular (BDB 539 s.v.; HALOT 590 s.v.). The related noun מֵלִיץ means “interpreter” (Gen 42:23). The related Arabic root means “to turn aside,” so this Hebrew term might refer to a saying that has a “hidden meaning” to its words; see H. N. Richardson, “Some Notes on לִיץ and Its Derivatives,” VT 5 (1955): 163-79.

[1:6]  ³⁰ tn This line functions in apposition to the preceding, further explaining the phrase “a proverb and a parable.”

[1:6]  ³¹ tn The term “their” does not appear in the Hebrew text, but seems to be implied; it is supplied in the translation for the sake of clarity and smoothness.

[1:6]  ³² tn The noun חִידָה (khidah, “riddle”) designates enigmatic sayings whose meaning is obscure or hidden, such as a riddle (Num 12:8; Judg 14:12, 19), allegory (Ezek 17:2), perplexing moral problem (Pss 49:5; 78:2), perplexing question (1 Kgs 10:1 = 2 Chr 9:1) or ambiguous saying (Dan 8:23); see BDB 295 s.v. and HALOT 309 s.v. If this is related to Arabic hada (“to turn aside, avoid”), it refers to sayings whose meanings are obscure. The sayings of the wise often take the form of riddles that must be discerned.

[25:8]  ³³ tn Heb “good and just.”

[25:8]  ³⁴ tn Heb “teaches sinners in the way.”

[25:9]  ³⁵ tn The prefixed verbal form is jussive; the psalmist expresses his prayer.

[25:9]  ³⁶ tn Heb “may he guide the humble into justice.” The Hebrew term עֲנָוִים (’anavim, “humble”) usually refers to the oppressed, but in this context, where the psalmist confesses his sin and asks for moral guidance, it apparently refers to sinners who humble themselves before God and seek deliverance from their sinful condition.

[25:9]  ³⁷ tn The prefixed verbal form is interpreted as a jussive (it stands parallel to the jussive form, “may he guide”).

[32:8]  ³⁸ tn The second person pronominal forms in this verse are singular. The psalmist addresses each member of his audience individually (see also the note on the word “eye” in the next line). A less likely option (but one which is commonly understood) is that the Lord addresses the psalmist in vv. 8-9 (cf. NASB “I will instruct you and teach you…I will counsel you with My eye upon you”).

[32:8]  ³⁹ tn Heb “I will instruct you and I will teach you in the way [in] which you should walk.”

[32:8]  ⁴⁰ tn Heb “I will advise, upon you my eye,” that is, “I will offer advice [with] my eye upon you.” In 2 Chr 20:12 the statement “our eye is upon you” means that the speakers are looking to the Lord for intervention. Here the expression “my eye upon you” may simply mean that the psalmist will teach his pupils directly and personally.

[119:105]  ⁴¹ tn Many medieval Hebrew mss read the plural (“words”).

[119:105]  ⁴² tn Heb “[is] a lamp for my foot and a light for my path.”

[143:8]  ⁴³ tn Heb “cause me to hear in the morning your loyal love.” Here “loyal love” probably stands metonymically for an oracle of assurance promising God’s intervention as an expression of his loyal love.

[143:8]  ⁴⁴ sn The way probably refers here to God’s moral and ethical standards and requirements (see v. 10).

[143:8]  ⁴⁵ tn Heb “for to you I lift up my life.” The Hebrew expression נָאָשׂ נֶפֶשׁ (na’as nefesh, “to lift up [one’s] life”) means “to desire; to long for” (see Deut 24:15; Prov 19:18; Jer 22:27; 44:14; Hos 4:8, as well as H. W. Wolff, Anthropology of the Old Testament, 16).

[143:9]  ⁴⁶ tn Heb “to you I cover,” which makes no sense. The translation assumes an emendation to נַסְתִּי (nastiy, “I flee,” a Qal perfect, first singular form from נוּס, nos). Confusion of kaf (כ) and nun (נ) is attested elsewhere (see P. K. McCarter, Textual Criticism [GBS], 48). The collocation of נוּס (“flee”) with אֶל (’el, “to”) is well-attested.

[143:10]  ⁴⁷ tn Or “your will.” See Ps 40:8.

[143:10]  ⁴⁸ tn Heb “your good spirit.” God’s “spirit” may refer here to his presence (see the note on the word “presence” in Ps 139:7) or to his personal Spirit (see Ps 51:10).

[143:10]  ⁴⁹ tn The prefixed verbal form is taken as a jussive. Taking the statement as a prayer fits well with the petitionary tone of vv. 7-10a.

[143:10]  ⁵⁰ sn A level land (where one can walk free of obstacles) here symbolizes divine blessing and protection. See Pss 26:12 and 27:11 for similar imagery.

[35:8]  ⁵¹ tc The Hebrew text reads literally, “and there will be there a road and a way, and the Way of Holiness it will be called.” וְדֶרֶךְ (vÿderekh, “and a/the way”) is accidentally duplicated; the Qumran scroll 1QIsa^a does not reflect the repetition of the phrase.

[35:8]  ⁵² tn The precise meaning of this line is uncertain. The text reads literally “and it is for them, the one who walks [on the] way.” In this context those authorized to use the Way of Holiness would be morally upright people who are the recipients of God’s deliverance, in contrast to the morally impure and foolish who are excluded from the new covenant community.

[35:8]  ⁵³ tn In this context “fools” are those who are morally corrupt, not those with limited intellectual capacity.

[48:17]  ⁵⁴ tn Heb “your redeemer.” See the note at 41:14.

[48:17]  ⁵⁵ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[6:16]  ⁵⁶ tn The words, “to his people” are not in the text but are implicit in the interchange of pronouns in the Hebrew of vv. 16-17. They are supplied in the translation here for clarity.

[6:16]  ⁵⁷ tn Heb “Stand at the crossroads and look.”

[6:16]  ⁵⁸ tn Heb “the ancient path,” i.e., the path the Lord set out in ancient times (cf. Deut 32:7).

[6:16]  ⁵⁹ tn Heb “the way of/to the good.”

[14:6]  ⁶⁰ tn Grk “Jesus said to him.”

[14:6]  ⁶¹ tn Or “I am the way, even the truth and the life.”