Proverbs 1:5

(Let the wise also ¹  hear ²  and gain ³  instruction, and let the discerning ⁴  acquire ⁵  guidance! ⁶ )

biblegateway Pro 1:5

let the wise listen and add to their learning, and let the discerning get guidance—

biblegateway Pro 1:5

A wise man will hear and increase in learning, And a man of understanding will acquire wise counsel,

biblegateway Pro 1:5

Let those who are wise listen to these proverbs and become even wiser. And let those who understand receive guidance

biblegateway Pro 1:5

There's something here also for seasoned men and women,

SABDAweb Pro 1:5

(The wise man, hearing, will get greater learning, and the acts of the man of good sense will be wisely guided:)

bibleoremus Pro 1:5

Let the wise also hear and gain in learning, and the discerning acquire skill,

biblegateway Pro 1:5

A wise man will hear and increase learning, And a man of understanding will attain wise counsel,

biblegateway Pro 1:5

(Let the wise also ¹  hear ²  and gain ³  instruction, and let the discerning ⁴  acquire ⁵  guidance! ⁶ )

¹ tn The term “also” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.

¹ sn Verse 5 functions as a parenthesis in the purpose statements of 1:1-7. There are two purpose statements in 1:2 (“to know wisdom” and “to discern sayings”). The first is stated in detail in 1:3-4, first from the perspective of the student then the teacher. 1:6 will state the second purpose of 1:2. But between the two the writer notes that even the wise can become wiser. The book is not just for neophytes; it is for all who want to grow in wisdom.

² tn The verb יִשְׁמַע (yishma’) functions as a jussive of advice or counsel (“Let him hear!”) rather than a customary imperfect (“he will hear”). The jussive is supported by the parallelism with the following Hiphil jussive וְיוֹסֶף (vÿyosef, “Let him add!”).

³ tn Heb “add.”

⁴ tn The Niphal substantival participle נָבוֹן (navon, “discerning”), rather than the noun, is used to describe a person who is habitually characterized by discernment. 1:5 forms a striking contrast to 1:4 – there was the simpleton and the youth, here the wise and discerning. Both need this book.

⁵ tn The Hiphil verb וְיוֹסֶף (vÿyosef) is a jussive rather than an imperfect as the final short vowel (segol) and accent on the first syllable shows (BDB 415 s.v. יָסַף Hiph).

⁶ tn The noun תַּחְבֻּלָה (takhbulah, “direction; counsel”) refers to moral guidance (BDB 287 s.v.). It is related to חֹבֵל (khovel, “sailor”), חִבֵּל (khibel, “mast”) and חֶבֶל (khevel, “rope; cord”), so BDB suggests it originally meant directing a ship by pulling ropes on the mast. It is used in a concrete sense of God directing the path of clouds (Job 37:12) and in a figurative sense of moral guidance (Prov 11:14; 20:18; 24:6). Here it refers to the ability to steer a right course through life (A. Cohen, Proverbs, 2).