Proverbs 2:3

2:3 indeed, if ¹  you call out for ²  discernment ³  –

raise your voice ⁴  for understanding –

Proverbs 2:6

2:6 For ⁵  the Lord gives ⁶  wisdom,

and from his mouth ⁷  comes ⁸  knowledge and understanding.

Proverbs 3:13

Blessings of Obtaining Wisdom

3:13 Blessed ⁹  is the one ¹⁰  who finds ¹¹  wisdom,

and the one who obtains ¹²  understanding.

Proverbs 3:19

3:19 By wisdom the Lord laid the foundation of the earth; ¹³ 

he established the heavens by understanding. ¹⁴ 

Proverbs 10:23

10:23 Carrying out a wicked scheme ¹⁵  is enjoyable ¹⁶  to a fool,

and so is wisdom for the one who has discernment. ¹⁷ 

Proverbs 11:12

11:12 The one who denounces ¹⁸  his neighbor lacks wisdom, ¹⁹ 

but the one who has discernment ²⁰  keeps silent. ²¹ 

Proverbs 14:29

14:29 The one who is slow to anger has great understanding,

but the one who has a quick temper ²²  exalts ²³  folly.

Proverbs 15:21

15:21 Folly is a joy to one who lacks sense, ²⁴ 

but one who has understanding ²⁵  follows an upright course. ²⁶ 

Proverbs 17:27

17:27 The truly wise person ²⁷  restrains ²⁸  his words,

and the one who stays calm ²⁹  is discerning.

Proverbs 18:2

18:2 A fool takes no pleasure ³⁰  in understanding

but only in disclosing ³¹  what is on his mind. ³² 

Proverbs 19:8

19:8 The one who acquires wisdom ³³  loves himself; ³⁴ 

the one who preserves understanding will prosper. ³⁵ 

Proverbs 20:5

20:5 Counsel ³⁶  in a person’s heart ³⁷  is like ³⁸  deep water, ³⁹ 

but an understanding person ⁴⁰  draws it out.

Proverbs 21:30

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

and there is no counsel against ⁴¹  the Lord. ⁴² 

[2:3]  ¹ tn Both particles retain their individual meanings, otherwise the verse would begin with a strong adversative and be a contrast to what has been said.

[2:3]  ² tn Heb “summon.”

[2:3]  ³ sn The noun recalls the second purpose of the book (1:2). It is also cognate to the last word of 2:2, forming a transition. The two objects of the prepositions in this verse are actually personifications, as if they could be summoned.

[2:3]  ⁴ tn Heb “give your voice”; the expression is idiomatic for raising or lifting the voice to make a sound that carries further (e.g., Jer 2:15). This deliberate expression indicates that something significant is being uttered. J. H. Greenstone says, “If it [understanding] does not come at your first call, raise your voice to a higher pitch, put forth greater efforts” (Proverbs, 17).

[2:6]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ tn The verb “comes” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.

[3:13]  ⁹ 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]  ¹⁰ tn Heb “the man” (also again in the following line).

[3:13]  ¹¹ 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]  ¹² tn The imperfect tense verb may be classified as a progressive or habitual imperfect.

[3:19]  ¹³ tn Heb “founded the earth.” The verb יָסַד (yasad, “to establish; to found”) describes laying the foundation of a building (1 Kgs 5:31 [HT]; 7:10; 2 Chr 3:3; Ezra 3:10-12; Zech 4:9) and God laying the foundation of the earth (Job 38:4; Pss 24:2; 89:12; 102:26; 104:5; Isa 48:13; 51:13, 16; Zech 12:1).

[3:19]  ¹⁴ sn The theme of God’s use of wisdom in creation is developed in Prov 8:22-31. Because God established the world to operate according to the principle of wisdom it is impossible for anyone to live successfully in his world apart from the wisdom that only God can give.

[10:23]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn Heb “a man of discernment.”

[11:12]  ²¹ tn Heb “despises” (so NASB) or “belittles” (so NRSV). The participle בָּז (baz, from בּוּז, buz) means “to despise; to show contempt for” someone. It reflects an attitude of pride and judgmentalism. In view of the parallel line, in this situation it would reflect perhaps some public denunciation of another person.

[11:12]  ²² tn Heb “heart.” The noun לֵב (lev, “heart”) functions as a metonymy of association for wisdom, since the heart is often associated with knowledge and wisdom (BDB 524 s.v. 3.a).

[11:12]  ²³ tn Heb “a man of discernment.”

[11:12]  ²⁴ sn The verb translated “keeps silence” (יַחֲרִישׁ, yakharish) means “holds his peace.” Rather than publicly denouncing another person’s mistake or folly, a wise person will keep quiet about it (e.g., 1 Sam 10:27). A discerning person realizes that the neighbor may become an opponent and someday retaliate.

[14:29]  ²⁵ tn Heb “hasty of spirit” (so KJV, ASV); NRSV, NLT “a hasty temper.” One who has a quick temper or a short fuse will be evident to everyone, due to his rash actions.

[14:29]  ²⁶ sn The participle “exalts” (מֵרִים, merim) means that this person brings folly to a full measure, lifts it up, brings it to the full notice of everybody.

[15:21]  ²⁹ tn The Hebrew text reads לַחֲסַר־לֵב (lakhasar-lev, “to one who lacks heart”). The Hebrew term “heart” represents the mind, the place where proper decisions are made (cf. NIV “judgment”). The one who has not developed this ability to make proper choices finds great delight in folly.

[15:21]  ³⁰ tn Heb “a man of understanding” (so KJV, NIV); NLT “a sensible person.”

[15:21]  ³¹ tn The Hebrew construction is יְיַשֶּׁר־לָכֶת (yÿyasher-lakhet, “makes straight [to] go”). This is a verbal hendiadys, in which the first verb, the Piel imperfect, becomes adverbial, and the second form, the infinitive construct of הָלַךְ, halakh, becomes the main verb: “goes straight ahead” (cf. NRSV).

[17:27]  ³³ tn Heb “the one knowing knowledge.” The cognate accusative underscores the meaning of the participle – this is a truly knowledgeable person.

[17:27]  ³⁴ sn The participle חוֹשֵׂךְ (khosekh) means “withholds; restrains; refrains; spares; holds in check,” etc. One who has knowledge speaks carefully.

[17:27]  ³⁵ tn Heb “cool of spirit.” This genitive of specification describes one who is “calm” (so NCV, TEV, CEV) or “even-tempered” (so NIV, NLT); he is composed.

[18:2]  ³⁷ sn This expression forms an understatement (tapeinosis); the opposite is the point – he detests understanding or discernment.

[18:2]  ³⁸ tn The Hitpael infinitive construct בְּהִתְגַּלּוֹת (bÿhitgalot) functions nominally as the object of the preposition. The term means “reveal, uncover, betray.” So the fool takes pleasure “in uncovering” his heart.

[18:2]  ³⁹ tn Heb “his heart.” This is a metonymy meaning “what is on his mind” (cf. NAB “displaying what he thinks”; NRSV “expressing personal opinion”). This kind of person is in love with his own ideas and enjoys spewing them out (W. McKane, Proverbs [OTL], 515). It is the kind of person who would ask a question, not to learn, but to show everyone how clever he is (cf. TEV).

[19:8]  ⁴¹ tn Heb “heart.” Most English versions translate as “wisdom,” but cf. NAB “intelligence.” This refers to a mind that works (e.g., Prov 7:7; 9:4).

[19:8]  ⁴² tn Heb “his own soul.” The expression “loves his soul” means that he is paying attention to his needs or taking care of his life (cf. NAB “is his own best friend”). This expression works with its parallel to provide the whole idea: “loving the soul” is the metonymy of the cause for prospering, and “prospering” is the metonymy of the effect (of loving).

[19:8]  ⁴³ tn Heb “finds good” (similar KJV, NASB); NCV “will succeed.” The MT reads לִמְצֹא (limtso’), a Qal infinitive construct. The LXX (as well as the other major early versions) renders it as a future, which reflects a Vorlage of יִמְצָא (yimtsa’). The infinitive is used here in a modal sense, meaning “is destined to” or “is certain of” finding good in life.

[20:5]  ⁴⁵ sn The noun means “advice, counsel”; it can have the connotation of planning or making decisions. Those with understanding can sort out plans.

[20:5]  ⁴⁶ tn Heb “in the heart of a man”; NRSV “in the human mind.”

[20:5]  ⁴⁷ tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.

[20:5]  ⁴⁸ sn The motives or plans of a person are “difficult to fathom”; it takes someone with understanding to discover and surface them (the verb in the last colon continues the figure with the sense of bringing the plans to the surface and sorting them out).

[20:5]  ⁴⁹ tn Heb “a man of understanding”; TEV “someone with insight”; NLT “the wise.”

[21:30]  ⁴⁹ 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]  ⁵⁰ 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).