Proverbs 1:29

1:29 Because ¹  they hated moral knowledge, ² 

and did not choose to fear the Lord, ³ 

Proverbs 2:6

2:6 For ⁴  the Lord gives ⁵  wisdom,

and from his mouth ⁶  comes ⁷  knowledge and understanding.

Proverbs 2:10

2:10 For wisdom will enter your heart, ⁸ 

and moral knowledge ⁹  will be attractive ¹⁰  to you. ¹¹ 

Proverbs 3:20

3:20 By his knowledge the primordial sea ¹²  was broken open, ¹³ 

and the clouds drip down dew. ¹⁴ 

Proverbs 5:2

5:2 in order to safeguard ¹⁵  discretion, ¹⁶ 

and that your lips may guard knowledge.

Proverbs 8:10

8:10 Receive my instruction ¹⁷  rather than ¹⁸  silver,

and knowledge rather than choice gold.

Proverbs 12:23

12:23 The shrewd person ¹⁹  conceals ²⁰  knowledge,

but foolish people ²¹  publicize folly. ²² 

Proverbs 14:18

14:18 The naive inherit ²³  folly,

but the shrewd ²⁴  are crowned ²⁵  with knowledge.

Proverbs 22:20

22:20 Have I not written thirty sayings ²⁶  for you,

sayings ²⁷  of counsel and knowledge,

Proverbs 23:12

23:12 Apply ²⁸  your heart to instruction

and your ears to the words of knowledge.

Proverbs 24:4

24:4 by knowledge its rooms are filled

with all kinds of precious and pleasing treasures.

[1:29]  ¹ tn The causal particle תַּחַת כִּי (takhat ki, “for the reason that”) introduces a second accusation of sin and reason for punishment.

[1:29]  ² tn Heb “knowledge.” The noun דָעַת (da’at, “knowledge”) refers to moral knowledge. See note on 1:7.

[1:29]  ³ tn Heb “the fear of the Lord.” The noun is an objective genitive; the Lord is to be the object of fear. See note on 1:7.

[2:6]  ⁴ 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.

[2:6]  ⁵ tn The verb is an imperfect tense which probably functions as a habitual imperfect describing a universal truth in the past, present and future.

[2:6]  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.

[2:6]  ⁷ tn The verb “comes” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.

[2:10]  ⁷ tn The noun לֵב (lev, “heart”) functions as a metonymy of association for “mind” and “thoughts” (BDB 524 s.v. 3). It represents the center of the inner life where the volition and emotions join to bring about actions. It is used here in parallelism with נֶפֶשׁ (nefesh, “soul”), for which see note.

[2:10]  ⁸ tn Heb “knowledge.” For the noun דַּעַת (da’at), see the note on 1:7.

[2:10]  ⁹ tn Heb “pleasant.” The verb יִנְעָם (yin’am, “to be pleasant”) describes what is attractive. It is used of being physically attracted to one’s lover (Song 7:7) or to a close friendship (2 Sam 1:26). Here wisdom becomes attractive to the righteous, that is, the righteous desires to acquire it.

[2:10]  ¹⁰ tn Heb “your soul.” The term נַפְשְׁךָ (nafshÿkha, “your soul”) functions as a synecdoche of part (= soul) for the whole person (= you); see BDB 660 s.v. 4.a.2. It also might function as a metonymy of association for emotions and passions (BDB 660 s.v. 6) or mental cognition (BDB 660 s.v. 7).

[3:20]  ¹⁰ sn The word תְּהוֹמוֹת (tÿhomot, “primordial sea”) alludes to the chaotic “deep” in Gen 1:2 (BDB 1063 s.v. תְּהוֹם 3). This was viewed in the ancient world as a force to be reckoned with. However, God not only formed it but controls it (see J. Emerton, “Spring and Torrent in Ps 74:15,” VT 15 [1965]: 125).

[3:20]  ¹¹ sn This might refer to God’s action of dividing the waters to form the dry ground on the third day (Gen 1:9-10) or, less likely, to the breaking up of the fountains of the deep at the flood (Gen 7:11).

[3:20]  ¹² sn The two colons form a merism: The wisdom of God is behind all forces of nature, whether the violent breaking forth of its watery forces at creation or the provision of the gentle rain and dew throughout history (T. T. Perowne, Proverbs, 55).

[5:2]  ¹³ tn Heb “keep, protect, guard.”

[5:2]  ¹⁴ sn This “discretion” is the same word in 1:4; it is wise, prudential consideration, careful planning, or the ability to devise plans with a view to the best way to carry them out. If that ability is retained then temptations to digress will not interfere.

[8:10]  ¹⁶ tn Heb “discipline.” The term refers to instruction that trains with discipline (e.g., Prov 1:2).

[8:10]  ¹⁷ tn Heb “and not” (so KJV, NASB); NAB “in preference to.”

[12:23]  ¹⁹ tn Heb “a shrewd man” (so NAB); KJV, NIV “a prudent man”; NRSV “One who is clever.”

[12:23]  ²⁰ 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.

[12:23]  ²¹ tn Heb “the heart of fools.” The term לֵב (lev, “heart”) functions as a synecdoche of part (= heart) for the whole (= person): “foolish people.” This type of fool despises correction and instruction. His intent is to proclaim all that he does – which is folly. W. McKane says that the more one speaks, the less likely he is able to speak effectively (Proverbs [OTL], 422). Cf. TEV “stupid people advertise their ignorance”; NLT “fools broadcast their folly.”

[12:23]  ²² sn The noun אִוֶּלֶת (’ivvelet, “foolishness; folly”) is the antithesis of perception and understanding. It is related to the noun אֱוִּיל (’evvil, “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.

[14:18]  ²² tc G. R. Driver, however, proposed reading the verb as “are adorned” from הלה (“Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 181). A similar reading is followed by a number of English versions (e.g., NAB, NRSV, NLT).

[14:18]  ²³ tn Or “prudent” (KJV, NASB, NIV); NRSV, TEV “clever.”

[14:18]  ²⁴ tn The meaning of יַכְתִּרוּ (yakhtiru, Hiphil imperfect of כָּתַר, katar) is elusive. It may not mean “to be crowned” or “to crown themselves,” but “to encircle” or “to embrace.” BDB 509 s.v. כָּתַר Hiph suggests “to throw out crowns” (throw out knowledge as a crown) or “to encompass knowledge,” i.e., possess it (parallel to inherit).

[22:20]  ²⁵ tn Older English versions and a few more recent ones render this phrase as either “excellent things” following the Qere (so KJV, ASV, NASB, NKJV), “officers,” or “heretofore” [day before yesterday], following the Kethib. However (as in most recent English versions) the Qere should be rendered “thirty,” referring to the number in the collection (cf. NAB, NIV, NRSV, NLT).

[22:20]  ²⁶ tn The term “sayings” does not appear in the Hebrew text but is supplied in the translation for the sake of clarity.

[23:12]  ²⁸ tn Heb “bring.” The Hiphil imperative “come; enter” means “to apply the heart,” to use the heart or mind in the process. The same would be true in the second half: “to bring the ears” would mean to listen very carefully. Cf. TEV “Pay attention.”