Proverbs 14:1-7

14:1 Every wise woman ¹  builds ²  her household, ³ 

but a foolish woman tears it down with her own hands.

14:2 The one who walks in his uprightness fears the Lord, ⁴ 

but the one who is perverted in his ways ⁵  despises him.

14:3 In ⁶  the speech ⁷  of a fool is a rod for his back, ⁸ 

but the words ⁹  of the wise protect them.

14:4 Where there are no oxen, the feeding trough is clean,

but an abundant harvest is produced by strong oxen. ¹⁰ 

14:5 A truthful witness ¹¹  does not lie,

but a false witness ¹²  breathes out lies. ¹³ 

14:6 The scorner ¹⁴  seeks wisdom but finds none, ¹⁵ 

but understanding is easy ¹⁶  for a discerning person.

14:7 Leave the presence of a foolish person, ¹⁷ 

or ¹⁸  you will not understand ¹⁹  wise counsel. ²⁰ 

[14:1]  ¹ tn Heb “wise ones of women.” The construct phrase חַכְמוֹת נָשִׁים (khakhmot nashim) features a wholistic genitive: “wise women.” The plural functions in a distributive sense: “every wise woman.” The contrast is between wise and foolish women (e.g., Prov 7:10-23; 31:10-31).

[14:1]  ² tn The perfect tense verb in the first colon functions in a gnomic sense, while the imperfect tense in the second colon is a habitual imperfect.

[14:1]  ³ tn Heb “house.” This term functions as a synecdoche of container (= house) for contents (= household, family).

[14:2]  ⁴ tn Heb “fear of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) functions as an objective genitive.

[14:2]  ⁵ tn Heb “crooked of ways”; NRSV “devious in conduct.” This construct phrase features a genitive of specification: “crooked in reference to his ways.” The term “ways” is an idiom for moral conduct. The evidence that people fear the Lord is uprightness; the evidence of those who despise him is the devious ways.

[14:3]  ⁶ tn The preposition בְּ (bet) may denote (1) exchange: “in exchange for” foolish talk there is a rod; or (2) cause: “because of” foolish talk.

[14:3]  ⁷ sn The noun פֶּה (peh, “mouth”) functions as a metonymy of cause for what is said (“speech, words, talk”).

[14:3]  ⁸ tc The MT reads גַּאֲוָה (ga’avah, “pride”) which creates an awkward sense “in the mouth of a fool is a rod of pride” (cf. KJV, ASV). The BHS editors suggest emending the form to גֵּוֹה (“disciplining-rod”) to create tighter parallelism and irony: “in the mouth of a fool is a rod for the back” (e.g., Prov 10:13). What the fools says will bring discipline.

[14:3]  ⁹ tn Heb “lips.” The term “lips” is a metonymy of cause, meaning what they say. The wise by their speech will find protection.

[14:4]  ¹⁰ tn Heb “the strength of oxen.” The genitive שׁוֹר (shor, “oxen”) functions as an attributed genitive: “strong oxen.” Strong oxen are indispensable for a good harvest, and for oxen to be strong they must be well-fed. The farmer has to balance grain consumption with the work oxen do.

[14:5]  ¹¹ tn Heb “a witness of faithfulness.” The genitive functions in an attributive sense: “faithful witness” (so KJV, NRSV); TEV “reliable witness.”

[14:5]  ¹² tn Heb “a witness of falsehood.” The genitive functions in an attributive sense: “false witness.”

[14:5]  ¹³ sn This saying addresses the problem of legal testimony: A faithful witness does not lie, but a false witness does lie – naturally. The first colon uses the verb כָּזַב (kazav, “to lie”) and the second colon uses the noun כָּזָב (kazav, “lie; falsehood”).

[14:6]  ¹⁴ 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]  ¹⁵ tn Heb “and there is not.”

[14:6]  ¹⁶ sn The Niphal of קָלַל (qalal) means “to appear light; to appear trifling; to appear easy.”

[14:7]  ¹⁷ tn Heb “a man, a stupid fellow.”

[14:7]  ¹⁸ tn Heb “and.” The vav (ו) that introduces this clause may be understood as meaning “or….”

[14:7]  ¹⁹ tc The MT reads וּבַל־יָדַעְתָּ (uval-yada’ta, “you did not know [the lips of knowledge]).” It must mean that one should leave the fool because he did not receive knowledge from what fools said. Tg. Prov 14:7 freely interprets the verse: “for there is no knowledge on his lips.” The LXX reflects a Hebrew Vorlage of וּכְלֵי־דַעַת (ukhÿle-da’at, “[wise lips] are weapons of discretion”). The textual variant involves wrong word division and orthographic confusion between ב (bet) and כ (kaf). C. H. Toy emends the text: “for his lips do not utter knowledge” as in 15:7 (Proverbs [ICC], 285). The MT is workable and more difficult.

[14:7]  ²⁰ tn Heb “lips of knowledge” (so KJV, ASV). “Lips” is the metonymy of cause, and “knowledge” is an objective genitive (speaking knowledge) or attributive genitive (knowledgeable speech): “wise counsel.”