Proverbs 1:7

Introduction to the Theme of the Book

1:7 Fearing the Lord ¹  is the beginning ²  of moral knowledge, ³ 

but ⁴  fools ⁵  despise ⁶  wisdom and instruction. ⁷ 

Proverbs 2:6

2:6 For ⁸  the Lord gives ⁹  wisdom,

and from his mouth ¹⁰  comes ¹¹  knowledge and understanding.

Proverbs 2:10

2:10 For wisdom will enter your heart, ¹² 

and moral knowledge ¹³  will be attractive ¹⁴  to you. ¹⁵ 

Proverbs 3:13

Blessings of Obtaining Wisdom

3:13 Blessed ¹⁶  is the one ¹⁷  who finds ¹⁸  wisdom,

and the one who obtains ¹⁹  understanding.

Proverbs 8:12

8:12 “I, wisdom, live with prudence, ²⁰ 

and I find ²¹  knowledge and discretion.

Proverbs 9:10

9:10 The beginning ²²  of wisdom is to fear the Lord, ²³ 

and acknowledging ²⁴  the Holy One ²⁵  is understanding.

Proverbs 10:13

10:13 Wisdom is found in the words ²⁶  of the discerning person, ²⁷ 

but the one who lacks wisdom ²⁸  will be disciplined. ²⁹ 

Proverbs 10:31

10:31 The speech ³⁰  of the righteous bears the fruit of wisdom, ³¹ 

but the one who speaks perversion ³²  will be destroyed. ³³ 

Proverbs 11:2

11:2 When pride ³⁴  comes, ³⁵  then comes disgrace, ³⁶ 

but with humility ³⁷  comes ³⁸  wisdom.

Proverbs 13:10

13:10 With pride ³⁹  comes only ⁴⁰  contention,

but wisdom is with the well-advised. ⁴¹ 

Proverbs 14:6

14:6 The scorner ⁴²  seeks wisdom but finds none, ⁴³ 

but understanding is easy ⁴⁴  for a discerning person.

Proverbs 14:33

14:33 Wisdom rests in the heart of the discerning;

it is known ⁴⁵  even in the heart ⁴⁶  of fools.

Proverbs 15:33

15:33 The fear of the Lord provides wise instruction, ⁴⁷ 

and before honor comes humility. ⁴⁸ 

Proverbs 17:24

17:24 Wisdom is directly in front of ⁴⁹  the discerning person,

but the eyes of a fool run ⁵⁰  to the ends of the earth. ⁵¹ 

Proverbs 21:30

21:30 There is no wisdom and there is no understanding,

and there is no counsel against ⁵²  the Lord. ⁵³ 

Proverbs 23:23

23:23 Acquire ⁵⁴  truth and do not sell it –

wisdom, and discipline, and understanding.

Proverbs 29:15

29:15 A rod and reproof ⁵⁵  impart ⁵⁶  wisdom,

but a child who is unrestrained ⁵⁷  brings shame ⁵⁸  to his mother. ⁵⁹ 

[1:7]  ¹ tn Heb “fear of the Lord.” The expression יְהוָה יִרְאַת (yir’at yÿhvah, “fear of Yahweh”) is a genitive-construct in which יְהוָה (“the Lord”) functions as an objective genitive: He is the object of fear. The term יָרַא (yara’) is the common word for fear in the OT and has a basic three-fold range of meanings: (1) “dread; terror” (Deut 1:29; Jonah 1:10), (2) “to stand in awe” (1 Kgs 3:28), (3) “to revere; to respect” (Lev 19:3). With the Lord as the object, it captures the polar opposites of shrinking back in fear and drawing close in awe and adoration. Both categories of meaning appear in Exod 20:20 (where the Lord descended upon Sinai amidst geophysical convulsions); Moses encouraged the Israelites to not be afraid of God arbitrarily striking them dead for no reason (“Do not fear!”) but informed the people that the Lord revealed himself in such a terrifying manner to scare them from sinning (“God has come only to test you and to put the fear of him in you so that you do not sin”). The fear of the Lord is expressed in reverential submission to his will – the characteristic of true worship. The fear of the Lord is the foundation for wisdom (9:10) and the discipline leading to wisdom (15:33). It is expressed in hatred of evil (8:13) and avoidance of sin (16:6), and so results in prolonged life (10:27; 19:23).

[1:7]  ² tn The noun רֵאשִׁית (re’shit) has a two-fold range of meaning (BDB 912 s.v.): (1) “beginning” = first step in a course of action (e.g., Ps 111:10; Prov 17:14; Mic 1:13) or (2) “chief thing” as the principal aspect of something (e.g., Prov 4:7). So fearing the Lord is either (1) the first step in acquiring moral knowledge or (2) the most important aspect of moral knowledge. The first option is preferred because 1:2-6 focuses on the acquisition of wisdom.

[1:7]  ³ tn Heb “knowledge.” The noun דָּעַת (da’at, “knowledge”) refers to experiential knowledge, not just cognitive knowledge, including the intellectual assimilation and practical application (BDB 394 s.v.). It is used in parallelism to מוּסָר (musar, “instruction, discipline”) and חָכְמָה (khokhmah, “wisdom, moral skill”).

[1:7]  ⁴ tn The conjunction “but” does not appear in the Hebrew text, but is implied by the antithetical parallelism. It is supplied in the translation for clarity.

[1:7]  ⁵ tn The term אֱוִיל (’evil, “fool”) refers to a person characterized by moral folly (BDB 17 s.v.). Fools lack understanding (10:21), do not store up knowledge (10:14), fail to attain wisdom (24:7), and refuse correction (15:5; 27:22). They are arrogant (26:5), talk loosely (14:3) and are contentious (20:3). They might have mental intelligence but they are morally foolish. In sum, they are stubborn and “thick-brained” (J. H. Greenstone, Proverbs, 6).

[1:7]  ⁶ tn The verb of בָּזָה (bazah, “despise”) means to treat things of value with contempt, as if they were worthless (BDB 102 s.v.). The classic example is Esau who despised his birthright and sold it for lentil stew (Gen 25:34). The perfect tense of this verb may be classified as characteristic perfect (what they have done and currently do) or gnomic perfect (what they always do in past, present and future). The latter is preferred; this describes a trait of fools, and elsewhere the book says that fools do not change.

[1:7]  ⁷ sn Hebrew word order is emphatic here. Normal word order is: verb + subject + direct object. Here it is: direct object + subject + verb (“wisdom and instruction fools despise”).

[2:6]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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]  ¹⁵ 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]  ¹⁶ tn Heb “knowledge.” For the noun דַּעַת (da’at), see the note on 1:7.

[2:10]  ¹⁷ 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]  ¹⁸ 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).

[3:13]  ²² tn Although the word אַשְׁרֵי (’ashre, “blessed”) is frequently translated “happy” here (so KJV, ASV, NAB, NCV, NRSV, TEV, NLT), such a translation can be somewhat misleading because the word means more than that – “happiness” depends on one’s circumstances. This word reflects that inner joy and heavenly bliss which comes to the person who is pleasing to God, whose way is right before God.

[3:13]  ²³ tn Heb “the man” (also again in the following line).

[3:13]  ²⁴ tn The perfect tense verb may be classified as a characteristic or gnomic perfect, as the parallel imperfect tense verb suggests (see note on v. 13b).

[3:13]  ²⁵ tn The imperfect tense verb may be classified as a progressive or habitual imperfect.

[8:12]  ²⁹ tn The noun is “shrewdness,” i.e., the right use of knowledge in special cases (see also the discussion in 1:4); cf. NLT “good judgment.” The word in this sentence is an adverbial accusative of specification.

[8:12]  ³⁰ tn This verb form is an imperfect, whereas the verb in the first colon was a perfect tense. The perfect should be classified as a gnomic perfect, and this form a habitual imperfect, because both verbs describe the nature of wisdom.

[9:10]  ³⁶ sn The difference between תְּחִלַּת (tÿkhillat) here and רֵאשִׁית (re’shit) of 1:7, if there is any substantial difference, is that this term refers to the starting point of wisdom, and the earlier one indicates the primary place of wisdom (K&D 16:202).

[9:10]  ³⁷ tn Heb “fear of the Lord.”

[9:10]  ³⁸ tn Heb “knowledge of the Holy One” (so ASV, NAB, NASB, NIV, NRSV).

[9:10]  ³⁹ tn The word is in the plural in the Hebrew (literally “holy ones”; KJV “the holy”). It was translated “holy men” in Tg. Prov 9:10. But it probably was meant to signify the majestic nature of the Lord. As J. H. Greenstone says, he is “all-holy” (Proverbs, 94). This is an example of the plural of majesty, one of the honorific uses of the plural (see IBHS 122-23 §7.4.3b).

[10:13]  ⁴³ tn Heb “on the lips” (so NAB, NASB, NRSV). The term “lips” is a metonymy of cause for the words spoken by the lips.

[10:13]  ⁴⁴ 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.

[10:13]  ⁴⁵ 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).

[10:13]  ⁴⁶ 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.

[10:31]  ⁵⁰ tn Heb “the mouth.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech.

[10:31]  ⁵¹ tn Heb “bears wisdom.” The verb נוּב (nuv) means “to bear fruit.” It is used figuratively of the righteous; they produce wisdom and righteousness. The term חָכְמָה (khokhmah, “wisdom”) represents the “fruit” that the righteous bear: “they bear the fruit of wisdom” (BDB 626 s.v.).

[10:31]  ⁵² tn Heb “the tongue of perversions.” The noun תַּהְפֻּכוֹת (tahpukhot, “perversions”) functions as a genitive of content; it refers to what the tongue says – perverse things. The plural form depicts a plural of character. The term לָשׁוֹן (lashon, “tongue”) functions as a synecdoche of part (= tongue) for the whole person (= the speaker). The tongue is emphasized because this person is characterized by perverse speech. The term תַּהְפֻּכוֹת (“perversions”) refers to those who turn things upside down, overthrow, or pervert what is right.

[10:31]  ⁵³ tn Heb “will be cut off” (so NAB, NRSV, NLT); cf. KJV, NASB, NIV “cut out.” Their tongue will be cut off, a hyperbole meaning to bring to an end the evil that they speak.

[11:2]  ⁵⁷ tn Heb “presumptuousness.” This term is from the root זִיד, zid (or זוּד, zud) which means “to boil; to seethe; to act proudly; to act presumptuously.” The idea is that of boiling over the edge of the pot, signifying overstepping the boundaries (e.g., Gen 25:29).

[11:2]  ⁵⁸ tn The verbs show both the sequence and the correlation. The first is the perfect tense of בּוֹא (bo’, “to enter; to come”); it is followed by the preterite with vav consecutive from the same verb, showing that one follows or comes with the other. Because the second verb in the colon is sequential to the first, the first may be subordinated as a temporal clause.

[11:2]  ⁵⁹ sn This proverb does not state how the disgrace will come, but affirms that it will follow pride. The proud will be brought down.

[11:2]  ⁶⁰ tn Heb “modesty”; KJV, ASV “the lowly.” The adjective צְנוּעִים (tsÿnu’im, “modest”) is used as a noun; this is an example of antimeria in which one part of speech is used in the place of another (see E. W. Bullinger, Figures of Speech, 491-506), e.g., “Let the dry [adjective] appear!” = dry land (Gen 1:9). The root צָנַע (tsana’, “to be modest; to be humble”) describes those who are reserved, retiring, modest. The plural form is used for the abstract idea of humility.

[11:2]  ⁶¹ tn The term “comes” does not appear in the Hebrew, but is supplied in the translation from parallelism.

[13:10]  ⁶⁴ sn The parallelism suggests pride here means contempt for the opinions of others. The wise listen to advice rather than argue out of stubborn pride.

[13:10]  ⁶⁵ tn The particle רַק (raq, “only”) modifies the noun “contention” – only contention can come from such a person.

[13:10]  ⁶⁶ tn The Niphal of יָעַץ (ya’ats, “to advise; to counsel”) means “to consult together; to take counsel.” It means being well-advised, receiving advice or consultation (cf. NCV “those who take advice are wise”).

[14:6]  ⁷¹ 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).

[14:6]  ⁷² tn Heb “and there is not.”

[14:6]  ⁷³ sn The Niphal of קָלַל (qalal) means “to appear light; to appear trifling; to appear easy.”

[14:33]  ⁷⁸ 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.

[14:33]  ⁷⁹ tn Heb “in the inner part”; ASV “in the inward part”; NRSV “in the heart of fools.”

[15:33]  ⁸⁵ tn Heb “[is] instruction of wisdom” (KJV and NASB similar). The noun translated “wisdom” is an attributive genitive: “wise instruction.”

[15:33]  ⁸⁶ tn Heb “[is] humility” (so KJV). The second clause is a parallel idea in that it stresses how one thing leads to another – humility to honor. Humble submission in faith to the Lord brings wisdom and honor.

[17:24]  ⁹² tn The verse begins with אֶת־פְּנֵי מֵבִין (’et-pÿni mevin), “before the discerning” or “the face of the discerning.” The particle אֶת here is simply drawing emphasis to the predicate (IBHS 182-83 §10.3.2b). Cf. NIV “A discerning man keeps wisdom in view.”

[17:24]  ⁹³ tn The term “run” does not appear in the Hebrew text, but is supplied for the sake of clarification.

[17:24]  ⁹⁴ sn To say that “the eyes of the fool run to the ends of the earth” means that he has no power to concentrate and cannot focus his attention on anything. The language is hyperbolic. Cf. NCV “the mind of a fool wanders everywhere.”

[21:30]  ⁹⁹ tn The form לְנֶגֶד (lÿneged) means “against; over against; in opposition to.” The line indicates they cannot in reality be in opposition, for human wisdom is nothing in comparison to the wisdom of God (J. H. Greenstone, Proverbs, 232).

[21:30]  ¹⁰⁰ sn The verse uses a single sentence to state that all wisdom, understanding, and advice must be in conformity to the will of God to be successful. It states it negatively – these things cannot be in defiance of God (e.g., Job 5:12-13; Isa 40:13-14).

[23:23]  ¹⁰⁶ tn Heb “buy” (so KJV, NASB, NIV, NLT); CEV “Invest in truth.”

[29:15]  ¹¹³ tn The word “rod” is a metonymy of cause, in which the instrument being used to discipline is mentioned in place of the process of disciplining someone. So the expression refers to the process of discipline that is designed to correct someone. Some understand the words “rod and reproof” to form a hendiadys, meaning “a correcting [or, reproving] rod” (cf. NAB, NIV “the rod of correction”).

[29:15]  ¹¹⁴ tn Heb “gives” (so NAB).

[29:15]  ¹¹⁵ tn The form is a Pual participle; the form means “to let loose” (from the meaning “to send”; cf. KJV, NIV “left to himself”), and so in this context “unrestrained.”

[29:15]  ¹¹⁶ sn The Hebrew participle translated “brings shame” is a metonymy of effect; the cause is the unruly and foolish things that an unrestrained child will do.

[29:15]  ¹¹⁷ sn The focus on the mother is probably a rhetorical variation for the “parent” (e.g., 17:21; 23:24-25) and is not meant to assume that only the mother will do the training and endure the shame for a case like this (e.g., 13:24; 23:13).