Proverbs 6:32

6:32 A man who commits adultery with a woman lacks wisdom, ¹ 

whoever does it destroys his own life. ² 

Proverbs 7:7

7:7 and I saw among the naive –

I discerned among the youths ³  –

a young man ⁴  who lacked wisdom. ⁵ 

Proverbs 9:4

9:4 “Whoever is naive, let him turn in here,”

she says ⁶  to those ⁷  who lack understanding. ⁸ 

Proverbs 10:13

10:13 Wisdom is found in the words ⁹  of the discerning person, ¹⁰ 

but the one who lacks wisdom ¹¹  will be disciplined. ¹² 

Proverbs 11:12

11:12 The one who denounces ¹³  his neighbor lacks wisdom, ¹⁴ 

but the one who has discernment ¹⁵  keeps silent. ¹⁶ 

Proverbs 12:11

12:11 The one who works ¹⁷  his field will have plenty ¹⁸  of food,

but whoever chases daydreams ¹⁹  lacks wisdom. ²⁰ 

Proverbs 17:18

17:18 The one who lacks wisdom ²¹  strikes hands in pledge, ²² 

and puts up financial security ²³  for his neighbor. ²⁴ 

Proverbs 24:30

24:30 I passed by the field of a sluggard,

by the vineyard of one who lacks wisdom. ²⁵ 

Proverbs 28:16

28:16 The prince who is a great oppressor lacks wisdom, ²⁶ 

but the one who hates ²⁷  unjust gain will prolong his days.

Proverbs 28:22

28:22 The stingy person ²⁸  hastens after riches

and does not know that poverty will overtake him. ²⁹ 

[6:32]  ¹ tn Heb “heart.” The term “heart” is used as a metonymy of association for discernment, wisdom, good sense. Cf. NAB “is a fool”; NIV “lacks judgment”; NCV, NRSV “has no sense.”

[6:32]  ² tn Heb “soul.” The noun נֶפֶשׁ (nefesh, “soul”) functions as a metonymy of association for “life” (BDB 659 s.v. 3.c).

[7:7]  ³ tn Heb “sons.”

[7:7]  ⁴ tn Heb “lad” or “youth.”

[7:7]  ⁵ tn Heb “heart.”

[9:4]  ⁵ tn Heb “lacking of heart she says to him.” The pronominal suffix is a resumptive pronoun, meaning, “she says to the lacking of heart.”

[9:4]  ⁶ tn Heb “him.”

[9:4]  ⁷ tn Heb “heart”; cf. NIV “to those who lack judgment.”

[10:13]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ 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.

[11:12]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn Heb “a man of discernment.”

[11:12]  ¹² 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.

[12:11]  ¹¹ sn In the biblical period agriculture was the most common occupation for the people; so “working a field” describes a substantial occupation, but also represents working in general. Diligent work, not get-rich-quick schemes, is the key to ensuring income.

[12:11]  ¹² tn Heb “will have his fill of” or “will be satisfied with.”

[12:11]  ¹³ tn Heb “empty things” or “vain things.” The term רֵיקִים (reqim) refers to worthless pursuits in an effort to make money. The fact that the participle used is “chase after” shows how elusive these are. Cf. NIV “fantasies”; NCV “empty dreams”; TEV “useless projects.”

[12:11]  ¹⁴ tn Heb “heart.” The term לֵב (lev, “heart”) functions as a metonymy of association for wisdom (BDB 524 s.v. 3).

[17:18]  ¹³ tn Heb “heart”; KJV, ASV “a man void of understanding”; NIV “a man lacking in judgment.”

[17:18]  ¹⁴ tn The phrase “in pledge” is supplied for the sake of clarification.

[17:18]  ¹⁵ tn The line uses the participle עֹרֵב (’orev) with its cognate accusative עֲרֻבָּה (’arubah), “who pledges a pledge.”

[17:18]  ¹⁶ sn It is foolish to pledge security for someone’s loans (e.g., Prov 6:1-5).

[24:30]  ¹⁵ tn Heb “lacks heart”; KJV “understanding”; NAB, NASB, NLT “sense.”

[28:16]  ¹⁷ tn Heb “A prince lacking of understanding [is] also a great oppressor” (both KJV, ASV similar) The last clause, “and a great oppressor,” appears to modify “the prince.” There is little difference in meaning, only in emphasis. The LXX has “lacks income” (reading תְּבוּאוֹת [tÿvu’ot] instead of תְּבוּנוֹת [tÿvunot]). C. H. Toy (Proverbs [ICC], 501) suggests deleting the word for “prince” altogether, but this emendation is gratuitous.

[28:16]  ¹⁸ tc This follows the Qere reading of the participle which is singular (as opposed to the plural). The implication is that this one is also a ruler, paralleling the first half. But since he “hates” (= rejects) unjust gain he will extend [his] days, meaning he will enjoy a long and happy life (cf. NIV, NRSV, CEV).

[28:22]  ¹⁹ tn Heb “a man with an evil eye” (as opposed to the generous man who has a “good” eye). This individual is selfish, unkind, unsympathetic to others. He looks only to his own gain. Cf. NAB “The avaricious man”; NLT “A greedy person.”

[28:22]  ²⁰ sn The one who is hasty to gain wealth is involved in sin in some way, for which he will be punished by poverty. The idea of “hastening” after riches suggests a dishonest approach to acquiring wealth.