Proverbs 10:23

10:23 Carrying out a wicked scheme ¹  is enjoyable ²  to a fool,

and so is wisdom for the one who has discernment. ³ 

Proverbs 26:8

26:8 Like tying a stone in a sling, ⁴ 

so is giving honor to a fool.

Proverbs 26:12

26:12 Do you see ⁵  a man wise in his own eyes? ⁶ 

There is more hope for a fool ⁷  than for him.

Proverbs 29:20

29:20 Do you see someone ⁸  who is hasty in his words? ⁹ 

There is more hope for a fool than for him. ¹⁰ 

Proverbs 19:10

19:10 Luxury is not appropriate ¹¹  for a fool; ¹² 

how much less for a servant to rule over princes! ¹³ 

Proverbs 26:1

26:1 Like snow in summer or rain in harvest,

so honor ¹⁴  is not fitting for a fool. ¹⁵ 

[10:23]  ¹ tn Heb “doing a plan.” The noun זִמָּה (zimmah, “plan”) is often used pejoratively of a scheme to do wickedness. It is used elsewhere for planning lewdness, murder, incest, adultery, idolatry, and licentiousness. Any planned gross impropriety gives the fool pleasure. The verb עָשָׂה (’asah, “to do”) here means “to carry out (a plan)” (BDB 794 s.v.).

[10:23]  ² tn Heb “like sport” (so NASB, NRSV). The noun שְׂחוֹק (sÿkhoq, “sport”) is used elsewhere to refer to what is exhilarating and pleasurable (BDB 966 s.v.). As W. G. Plaut says, it is like child’s play (Proverbs, 132). For the fool evil brings such enjoyment; for the discerning wisdom does.

[10:23]  ³ tn Heb “a man of discernment.”

[26:8]  ⁴ tn The translation “like tying a stone in a sling” seems to make the most sense, even though the word for “sling” occurs only here.

[26:12]  ⁷ tn The verse simply uses a perfect tense. The meaning of the verse would be the same if this were interpreted as an affirmation rather than as an interrogative. The first line calls such a person to one’s attention.

[26:12]  ⁸ tn Heb “in his own eyes” (so NAB, NASB, NIV).

[26:12]  ⁹ sn Previous passages in the book of Proverbs all but deny the possibility of hope for the fool. So this proverb is saying there is absolutely no hope for the self-conceited person, and there might be a slight hope for the fool – he may yet figure out that he really is a fool.

[29:20]  ¹⁰ tn Heb “a man,” but there is no indication in the immediate context that this should be limited only to males.

[29:20]  ¹¹ sn The focus of this proverb is on someone who is hasty in his words. This is the person who does not stop to think, but acts on the spur of the moment. To speak before thinking is foolishness.

[29:20]  ¹² sn Rash speech cannot easily be remedied. The prospects for a fool are better (e.g., Prov 26:12).

[19:10]  ¹³ tn The form נָאוֶה (na’veh) is an adjective meaning “seemly; comely” in the older English versions like KJV, ASV, “fitting” in more recent ones (e.g., NASB, NIV, NRSV). The verbal root נוֹה only occurs in the Pilel stem; but it also has the basic meaning of “being fitting; being comely.” In this sentence the form is a predicate adjective.

[19:10]  ¹⁴ sn The verse is simply observing two things that are misfits. It is not concerned with a fool who changes and can handle wealth, or a servant who changes to become a nobleman. It is focused on things that are incongruous.

[19:10]  ¹⁵ sn In the ancient world the prince would be trained for his rule (hence, one of the original purposes of Proverbs). A slave ruling over princes would be arrogant and cruel, or foolish and unwise. For other unbearable things, e.g., 11:22; 17:7; 26:1; and 30:21-23.

[26:1]  ¹⁶ sn “Honor” in this passage probably means respect, external recognition of worth, accolades, advancement to high position, etc. All of these would be out of place with a fool; so the sage is warning against elevating or acclaiming those who are worthless. See also J. A. Emerton, “Notes on Some Passages in the Book of Proverbs,” VT 15 (1965): 271-79.

[26:1]  ¹⁷ sn The first twelve verses of this chapter, Prov 26:1-12, are sometimes called “the Book of Fools” because they deal with the actions of fools.