Proverbs 3:35

3:35 The wise inherit honor,

but he holds fools up ¹  to public contempt. ² 

Proverbs 6:6

6:6 Go to the ant, you sluggard; ³ 

observe its ways and be wise!

Proverbs 8:33

8:33 Listen to my instruction ⁴  so that you may be wise, ⁵ 

and do not neglect it.

Proverbs 15:12

15:12 The scorner does not love ⁶  one who corrects him; ⁷ 

he will not go to ⁸  the wise.

Proverbs 15:31

15:31 The person ⁹  who hears the reproof that leads to life ¹⁰ 

is at home ¹¹  among the wise. ¹² 

Proverbs 16:21

16:21 The one who is wise in heart ¹³  is called ¹⁴  discerning,

and kind speech ¹⁵  increases persuasiveness. ¹⁶ 

Proverbs 23:15

23:15 My child, ¹⁷  if your heart is wise,

then my heart also will be glad;

Proverbs 23:19

23:19 Listen, my child, ¹⁸  and be wise,

and guide your heart on the right way.

Proverbs 29:8

29:8 Scornful people ¹⁹  inflame ²⁰  a city, ²¹ 

but those who are wise turn away wrath.

[3:35]  ¹ tc MT reads מֵרִים (merim, “he lifts up”): singular Hiphil participle of רוּם (rum, “to rise; to exalt”), functioning verbally with the Lord as the implied subject: “but he lifts up fools to shame.” The LXX and Vulgate reflect the plural מְרִימִים (mÿrimim, “they exalt”) with “fools” (כְּסִילִים, kesilim) as the explicit subject: “but fools exalt shame.” The textual variant was caused by haplography or dittography of ים (depending on whether MT or the alternate tradition is original).

[3:35]  ² tn The noun קָלוֹן (qalon, “ignominy; dishonor; contempt”) is from קָלָה (qalah) which is an alternate form of קָלַל (qalal) which means (1) “to treat something lightly,” (2) “to treat with contempt [or, with little esteem]” or (3) “to curse.” The noun refers to personal disgrace or shame. While the wise will inherit honor, fools will be made a public display of dishonor. God lets fools entangle themselves in their folly in a way for all to see.

[6:6]  ³ sn The sluggard (עָצֵל, ’atsel) is the lazy or sluggish person (cf. NCV “lazy person”; NRSV, NLT “lazybones”).

[8:33]  ⁵ tn Heb “discipline.”

[8:33]  ⁶ tn The construction uses two imperatives joined with the vav (ו); this is a volitive sequence in which result or consequence is being expressed.

[15:12]  ⁷ sn This is an understatement, the opposite being intended (a figure called tapeinosis). A scorner rejects any efforts to reform him.

[15:12]  ⁸ tn The form הוֹכֵחַ (hokheakh) is a Hiphil infinitive absolute. It could function as the object of the verb (cf. NIV, NRSV) or as a finite verb (cf. KJV, NASB, NLT). The latter has been chosen here because of the prepositional phrase following it, although that is not a conclusive argument.

[15:12]  ⁹ tc The MT has אֶל (’el, “to [the wise]”), suggesting seeking the advice of the wise. The LXX, however, has “with the wise,” suggesting אֶת (’et).

[15:31]  ⁹ tn Heb “ear” (so KJV, NRSV). The term “ear” is a synecdoche of part (= ear) for the whole (= person).

[15:31]  ¹⁰ tn “Life” is an objective genitive: Reproof brings or preserves life. Cf. NIV “life-giving rebuke”; NLT “constructive criticism.”

[15:31]  ¹¹ tn Heb “lodges.” This means to live with, to be at home with.

[15:31]  ¹² sn The proverb is one full sentence; it affirms that a teachable person is among the wise.

[16:21]  ¹¹ tn Heb “wise of heart” (so NRSV).

[16:21]  ¹² tn Heb “to the wise of heart it will be called discerning.” This means that the wise of heart, those who make wise decisions (“heart” being the metonymy), will gain a reputation of being the discerning ones.

[16:21]  ¹³ tn Heb “sweetness of lips.” The term “lips” is a metonymy of cause, meaning what is said. It is a genitive of specification. The idea of “sweetness” must be gracious and friendly words. The teaching will be well-received because it is both delightful and persuasive (cf. NIV “pleasant words promote instruction”).

[16:21]  ¹⁴ tn Heb “teaching” or “receptivity”; KJV “learning”; NIV “instruction.”

[23:15]  ¹³ tn Heb “my son,” although the context does not limit this exhortation to male children.

[23:19]  ¹⁵ tn Heb “my son,” but the immediate context does not limit this to male children.

[29:8]  ¹⁷ tn Heb “men of scorn”; NAB “Arrogant men”; ASV, NRSV “Scoffers”; NIV, NLT “Mockers.”

[29:8]  ¹⁸ tn The verb means “to blow; to breathe” (BDB 806 s.v. פּוּחַ). In the Hiphil imperfect its meaning here is “to excite; to inflame” a city, as in blowing up a flame or kindling a fire. It is also used with “words” in 6:19 and 12:17 – they “puff out words.” Such scornful people make dangerous situations worse, whereas the wise calm things down (e.g., 2 Sam 20).

[29:8]  ¹⁹ tn The term “city” is a metonymy of subject; it refers to the people in the city who can easily be set in an uproar by such scornful people.