“The proverbs of Solomon”: “Proverbs” translates the plural form of the Hebrew word mashal, which covers a much wider range of meaning than the English word “proverb.” In this title the term refers to teaching or wisdom literature either spoken or written by Solomon, or attributed to his name. According to 1 Kgs 4.32 Solomon “uttered three thousand proverbs (Hebrew mashal); and his songs were a thousand and five.” This may mean that he “composed” (New Revised Standard Version, Good News Translation) that many proverbs and songs, but it need not be taken that way.

The term “proverbs” is difficult in some languages, because even though there may be terms for different kinds of sayings, none of these may be as wide in meaning as the Hebrew term here. In such cases translators often choose a more general expression such as “wise talk,” “wise sayings,” or “good words.”

In many languages the construction “proverbs of Solomon” is unclear, as it is in English. It may be taken to mean, for example, that Solomon wrote these sayings, or that he owned them, or that he dictated them. The problem becomes even more difficult because chapters 1–9 may not even be recognized in many languages as being related to the kinds of sayings classed as “proverbs.” Translators seem to have two choices:

(1) to leave the construction unclear, or
(2) to translate with a term or expression that shows Solomon to be the author, such as “the ‘proverbs’ that Solomon composed.”

In either case it is advisable to provide a note to explain that the expression “proverbs of Solomon” may be taken to mean that the book is dedicated to him.

“Son of David” identifies Solomon in relation to his father, David (2 Sam 12.24).

“King of Israel” refers to Solomon, not to David. Many translations depend on punctuation to show that Solomon is called “king of Israel”. However, for public reading punctuation often fails to make clear what is meant. Good News Translation “and King of Israel” may be a helpful model in some languages. In others some restructuring, such as “King Solomon of Israel, the son of David” (Contemporary English Version), may be clearer.

In languages in which the title “king” is unknown, it may be possible to use an equivalent title such as “chief” or “the highest ruler.” If this is not satisfactory, it is often possible to say something like “who ruled over Israel.”

Some translators may find that verse 1 functions best as a heading for the Introduction and therefore may wish to place it in bold letters or in whatever form titles or headings are given in the translation. Others may find it better to render verse 1, for example, “These are the wise words spoken by Solomon who was king of Israel and David’s son.” Die Bibel im heutigen Deutsch includes in verse 1 something of the purpose: “Counsel for living through Proverbs composed by Solomon. . ..”

Quoted with permission from Reyburn, William D. and Fry, Euan McG. A Handbook on Proverbs. (UBS Helps for Translators). New York: UBS, 2000. For this and other handbooks for translators see here .

“That men may know wisdom”: “Men” is supplied by Revised Standard Version. The literal form is “for knowing wisdom and instruction.” Note that New Revised Standard Version has not kept “men”, a term that can be taken to exclude women, and says, “for learning about wisdom and instruction.” Good News Translation “Here are proverbs” makes clear that it is the study of the entire book of the proverbs, which are to follow, that will give a person “wisdom”. Both Good News Translation and Contemporary English Version address the reader as “you.” If the translator is to use a form of “you,” it should be plural and include both men and women, if the language makes these distinctions; in many languages the form most naturally used in this context will be “we” (inclusive). Examples of this are “These good words can give us. . .” and “This talk is to help us to. . ..”

In the Wisdom school of ancient Israel, “wisdom” is both the subject and aim of education. “Wisdom” is the first and most general of a series of words in verses 2-7 whose meanings are closely related. “Wisdom” is a religious attitude that is acquired by discipline and is defined in 9.10 and Job 28.28 as the “fear of the Lord.” As Job 28 makes clear, “wisdom” is hidden, a mystery that is made known to the person who seeks God, who honors and worships the Lord. At another level, the one that is emphasized most frequently in the book of Proverbs, “wisdom” is insight that applies in everyday, practical matters, the equivalent of sound judgment and clear understanding. That is clearly the meaning in this opening statement.

As a general principle, the first step in translating the term “wisdom” in Proverbs is to determine which meaning is intended in a particular context. In the sense that it has here, “sound judgment” or “good sense,” “wisdom” is handled in some languages as a phrase; for example, “knowing the know things” or “seeing the spirit of things.” It may need to be expressed idiomatically in some languages; for example, “having a live liver,” “having a live head,” or “ripe eyes.”

“Know wisdom” translates the Hebrew literally, but the sense is to “obtain wisdom,” “acquire wisdom,” or “get wisdom.” Good News Translation has “help you recognize wisdom.” It is the teaching of this book that will enable a learner to have “wisdom”, and so Contemporary English Version says “Proverbs will teach you wisdom. . .,” which is a good model.

“Instruction”, which is also sometimes called “education,” as used here refers to a disciplined effort. In Revised Standard Version and New Revised Standard Version the same term is rendered “discipline” in 3.11 and is used there in parallel with “reproof,” which means to scold someone to correct their error. “Instruction” in this sense is not merely teaching information; it is the strict practice required to reach a goal. The same word is used in 23.13, where it is said that discipline may need to be reinforced by physical punishment. R. B. Y. Scott says “wisdom is the subject and goal of education in the Wisdom school, moral discipline is its method and process.” Some modern translations that render “instruction” as “discipline” are New American Bible (New American Bible), New Jewish Publication Society Version (New Jewish Publication Society Version, also called Tanakh), New International Version, and New Jerusalem Bible. Contemporary English Version expresses the idea of discipline as “self-control.” However, Proverbs makes clear that discipline is also exercised by parents, wisdom teachers, and the Lord.

The idea of discipline may need to be rendered, for example, “to make people obey what is taught,” “to bring you to do what they teach,” or idiomatically “to command the heart.” We may then translate, for example, “These proverbs will teach you wisdom by obeying what they say,” or “These proverbs will make you wise if you command your heart to learn them.”

“Understand words of insight”: It is through the discipline of training that the learner comes to an understanding or grasp of the sense and significance of these proverbs. To “understand” refers to mental discrimination and discernment—knowing what is true and what is not. The verb translated “understand” is used in 1 Kgs 3.9, where Solomon prays for an understanding heart to “discern between good and evil.” Understanding in this sense is a near equivalent to wisdom.

In the expression “words of insight”, “words” refers to discourse and not to lists of individual words. Traduction Œcuménique de la Bible renders it “maxims [sayings] full of meaning.” Scott says “thoughtful speech,” while Moffatt has “wise teaching.” All of these refer to the proverbs in the whole book, and translators may wish to make that clear in verse 2; for example, “This book of proverbs will give you wisdom as you obey what they say, and you will understand the deep meanings of their teaching.”

Quoted with permission from Reyburn, William D. and Fry, Euan McG. A Handbook on Proverbs. (UBS Helps for Translators). New York: UBS, 2000. For this and other handbooks for translators see here .

“Receive instruction in wise dealing”: “Instruction” translates the same noun as in verse 2. “Receive instruction” means to allow yourself to be taught. The thought expressed is again that “these proverbs will teach [train] you” or “from these proverbs you can learn.”

“Wise dealing” translates a noun meaning prudence, insight, understanding, good sense. This term is used in 1 Sam 25.3 to describe the practical good sense of Abigail in contrast to her ill-natured husband, Nabal (meaning “fool”). New American Bible calls this “wise conduct,” Moffatt “right conduct,” New Jewish Publication Society Version “discipline for success,” New Jerusalem Bible “disciplined insight”; New English Bible and Revised English Bible have “well-instructed intelligence.” Good News Translation retains the idea of conduct or practical living by translating “how to live intelligently,” which is a good model.

We may also translate, for example, “This book will teach you how to act wisely,” or “These proverbs will instruct you in the right way to behave.” In some languages it will be more natural to express “right kind of living” idiomatically; for example, “how to walk on the right path of life” or “how to sit down with a wise heart.”

“Righteousness, justice, and equity”: These may be three additional qualities that can be developed by the person who practices the discipline of learning from the proverbs, or they may be taken as three aspects of “wise dealing”. Most translators take them as additional qualities. “Righteousness” in the context of moral conduct refers to right behavior and was used in the legal sense of being in the right in a lawsuit (so Toy). However, the close connection between “righteousness” and wisdom throughout the book of Proverbs “shows that it is not simply a legal or social attitude. Righteousness and wisdom are considered as complementary forms of a single basic attitude of spiritual uprightness with the same happy consequences: life, honor, and glory” (Traduction Œcuménique de la Bible notes).

“Justice” translates a Hebrew noun often rendered as “judgment,” which refers to both the process and the final judgment of the judge (human or God) in making legal decisions. The result of justice is that which is right, fitting, or proper. “Equity” refers to fairness and has about the same meaning as “justice”.

Although many translations express these three nouns as abstracts, it is often necessary to shift to verb phrases as in Good News Translation “how to be honest, just, and fair.” See also Contemporary English Version “what is right and honest and fair.” In some languages it may be necessary to express each noun as a phrase; for example, “how to live in a right way, do what is honest, and be fair to others.” Where figurative expressions are more natural, we may sometimes say “how to walk on the right path, think with one heart, and speak with one tongue.”

Quoted with permission from Reyburn, William D. and Fry, Euan McG. A Handbook on Proverbs. (UBS Helps for Translators). New York: UBS, 2000. For this and other handbooks for translators see here .

“That prudence may be given to the simple”: “Prudence” renders a word whose basic meaning is “crafty” or “shrewd.” It is used in Gen 3.1 to describe the serpent as “the most cunning animal” (Good News Translation). In Job 5.12 it is used in “the devices of the crafty” which are frustrated by God. However, in Proverbs the sense is more positive, giving the idea of intelligent insight. Good News Translation says “clever” and Contemporary English Version “smart.” New American Bible calls it “resourcefulness,” Scott “sharpen the wits.” In some languages a verbal expression is more natural; for example, “This wise talk can open the thinking of. . ..” Translators should avoid words that include the idea of craftiness or trickery.

“Simple” translates a term referring to persons who are easily influenced for good or for bad because they lack maturity and instruction. Good News Translation calls them “inexperienced,” and Traduction Œcuménique de la Bible has “naive.” In translation it is best to express, if possible, a category of persons who are immature or lacking experience, as the parallel clearly refers to young people. In some languages such people are said to be “unripe” or “the recent born.” Another way of expressing the sense is to say “some [young] people have only a little knowledge.”

“Knowledge and discretion to the youth”: “Knowledge” is the noun form of the verb “to know” used in verse 2, where it is often rendered “acquire wisdom,” “get wisdom,” “obtain wisdom,” or “learn wisdom.” “Knowledge” is experience and attitude as well as information. This knowledge was taught to enable young men to negotiate their way successfully in the world.

“Discretion” renders a term referring to the power or ability to make plans and to see clearly how to reach a goal. In 12.2 and 24.8 the word is used for plotting to do evil acts, but in this verse it is used in a good sense.

“The youth” refers here to a young person and emphasizes again a state of immaturity. However, the age of the person is largely defined by the context. In Exo 2.6 it refers to Moses as an infant; in 2 Kgs 4.29 it is used of the male child of the Shunammite woman. In Jdg 17.7 it refers to a grown man, and in 2 Sam 9.9 to Saul’s male servant, Ziba, who himself had sons. Although some versions (King James Version, New American Bible) render this term by “young man,” others focus on the element of immaturity. Most do not use an expression that is exclusively male; for example, Moffatt, New English Bible, and Revised English Bible say “the young,” Bible en français courant “the young folk,” and Good News Translation and Contemporary English Version “young people.” Die Bibel im heutigen Deutsch may provide a good model for some: “whoever is young and inexperienced.”

Quoted with permission from Reyburn, William D. and Fry, Euan McG. A Handbook on Proverbs. (UBS Helps for Translators). New York: UBS, 2000. For this and other handbooks for translators see here .

As noted in the comments on verse 2, verse 5 does not begin in the same way as verses 2, 3, 4, and 6. It is a statement that interrupts the list of things that the proverbs of Solomon are useful for. Because of this some interpreters and translators regard verse 5 as a parenthesis, with verse 6 then referring back to verse 1 in the same way as verses 2, 3, and 4. New International Version shows this quite clearly, with verse 5 being enclosed between dashes, and Scott has it in parentheses. New Jerusalem Bible has moved verse 5 to a position after verse 6, showing in a different way that it is not considered part of the main structure.

On the other hand translations such as Good News Translation, New Revised Standard Version, and Revised English Bible begin a new sentence at the beginning of verse 5 which includes all of verses 5 and 6. This way of understanding the text makes the Hebrew expression “for understanding. . .” at the beginning of verse 6 refer back to the term “skill” in verse 5 rather than to the proverbs of verse 1. Translators may follow either approach.

“The wise man also may hear and increase in learning”: “The wise man” stands in contrast to the immature person of verse 4 and refers to a person who has already gained understanding and whose judgment is sound and mature. “The wise man” possesses the wisdom that the ancients have gathered from long experience. The use of the masculine in “wise man” and later in “man” is not intended to be exclusive. “Hear” means more than simply receiving information through the ears; it means being open and obedient to the teaching and thoughts that the proverbs contain. “Learning” likewise is not so much acquiring facts as it is getting understanding, and in this context it refers more exactly to the content of instruction. Wise persons can become wiser by applying themselves to the learning of these proverbs.

“The man of understanding acquire skill”: “Man of understanding” translates a form of the word used in line 2 of verse 2. The word is parallel with “wise man” and has a similar meaning, that is, a perceptive person, someone who has insight. “Skill” is a word that may be related to the Hebrew noun for “rope” and the verb meaning “to tie.” The idea is that of steering or guidance. Consequently Scott translates “and the discerning man may find guidance.” Note Good News Translation “give guidance to the educated.” The sense of “guidance” is that wise persons will be guided in their judgments, decisions, and conduct by the wisdom acquired from the proverbs in this book.

We may translate verse 5, for example, “Even wise people who pay attention to these proverbs will become wiser, and those with insight will find guidance.” Contemporary English Version offers a translation using two conditional clauses: “If you are already wise, you will become even wiser. And if you are smart, you will learn to understand.”

Quoted with permission from Reyburn, William D. and Fry, Euan McG. A Handbook on Proverbs. (UBS Helps for Translators). New York: UBS, 2000. For this and other handbooks for translators see here .

“To understand a proverb and a figure”: Verse 6 picks up the term “understand” from its related noun in verse 5. “A proverb” is the singular form of the Hebrew word that is the title of the book. “Figure” translates a term whose meaning is not entirely certain. It may be related to a word meaning to “turn” or “bend.” In Gen 42.23 the word is used to refer to the interpreter Joseph used when he spoke to his brothers. In Isa 43.27 the word is used to refer to mediators, prophets, or spokesmen who spoke to the people for God. In Job 33.23 Elihu uses the term to indicate someone who mediates as an angel between God and people.

In many languages “to turn the words” is an idiomatic way of saying “interpret.” Some scholars understand this word to refer to an unclear saying that hints at or suggests something familiar. Modern versions use a variety of expressions; for example, New American Bible, Moffatt, New English Bible/Revised English Bible say “parables,” New Jerusalem Bible “obscure sayings,” and Good News Translation “hidden meanings of proverbs.” The Septuagint has “dark sayings.”

“The words of the wise”: The ancient teachers of the Wisdom school often expressed their thoughts in obscure sayings, which required the learner to figure out the sense. “Words” in this context refers not to individual words but to the teachings given by wise people or the ideas and thoughts wise people taught to others.

“And their riddles”: A “riddle” is a game of words in which a question or series of questions are asked. These questions contain obscure clues that invite the listener or reader to discover the hidden meaning. For example, “What is quiet when it is alive and talks when it is dead?”—answer: “a leaf.” “Riddles” here translates a Hebrew word that, according to Toy, comes from a verb meaning to “turn aside” and involves some kind of puzzling discourse. The term is used in Jdg 14.12-14, where Samson tells a riddle about a lion to the Philistines. In 1 Kgs 10.1 it is used in reference to the difficult questions the Queen of Sheba put to Solomon to test his wisdom. In Ezek 17.2 it is used to describe a symbolic account or parable to represent a historical event; and in Num 12.8 the Lord, punishing Aaron and Miriam for speaking against Moses, uses the term as a contrast to the clear and direct communication that the Lord used with Moses.

In some languages the term for a popular proverb may include riddles as well as folk tales and other kinds of sayings. It is not necessary that the translation express the strict sense of a “riddle,” but it is important that the term or phrase used should refer to a dark or hidden saying, that is, one that is purposefully obscure in meaning, or a discourse that challenges the listener’s understanding.

If verse 5 has been translated as a parenthesis (see above), the translation of verse 6 should retain the style of verses 2-4, showing that the proverbs of verse 1 are also for the purpose of teaching or instruction. So if the translation has used “you” in verses 2-4, it is advisable to do so also in verse 6; for example, “Also, so that you can understand the meaning of proverbs and other sayings as well as the teachings and riddles of the wise ones.”

On the other hand, if verse 5 is not regarded as a parenthesis, and verses 5 and 6 are translated as a unit separate from verses 2-4, then verse 6 should continue in the same style as verse 5.

Quoted with permission from Reyburn, William D. and Fry, Euan McG. A Handbook on Proverbs. (UBS Helps for Translators). New York: UBS, 2000. For this and other handbooks for translators see here .

“The fear of the Lord is the beginning of knowledge”: “Fear” in relation to God expresses a range of meanings in Old Testament contexts. For example, in Job 37.23-24 mortals are in terror and dread of God’s punishment. In Exo 9.30 Moses tells the king of Egypt that he will stop the thunder and hail, even though the king and his people are not yet afraid of the Lord God. In Jer 26.19 “fear” has the sense of obedience. In the case of Abraham, after he had showed his willingness to obey God and sacrifice Isaac, the angel of the Lord said to him “I know that you fear God,” which indicates Abraham’s trust in God (Gen 22.12). Here in this verse and throughout Proverbs “the fear of the Lord” means to respect and believe the Lord.

“Lord” is the common English translation of the Hebrew name of God, which is written as YHWH and pronounced something like yahweh. It is the most frequently used term for God in the Old Testament. Because the name was sacred, it was not pronounced, but instead the term ʾadonai (“my lord”) was pronounced in its place. To translate the name of Israel’s God there are several options open to the translator:

(1) Transliterate the form yahweh.
(2) Translate by a term such as “Owner,” “Master,” “Ruler,” “One who Commands,” “the Ever-Present One,” or “the Eternal One.”
(3) Use the name of a local god, unless this is considered inappropriate.
(4) Translate Lord (YHWH) and the general word for God (ʾelohim in Hebrew) by the same term.

In many languages a literal rendering of “fear of the Lord” will mean nothing more than terror or dread, that is, being scared of what the Lord may do. If the language has an expression equivalent to “be in awe of,” this will be more satisfactory. In some languages such a thought is expressed idiomatically; for example, “to stand with your heart in your hand before the Lord” or “You must respect the Lord with a quivering liver.”

“Beginning of knowledge”: “Beginning” renders the word used in Gen 1.1, “in the beginning,” which refers to the first in an ordered series of events. In this verse it is the starting point without which nothing else can follow. It may be taken as the root, fundamental, or basic element upon which all wisdom is built. The Good News Translation footnote expresses this thought as “The most important part of knowledge is. . .”; the Contemporary English Version footnote says “What knowledge is all about is. . ..” In some languages “stump” or “root” is used figuratively for the source or basic element from which everything else comes, so these languages have a translation like “If a person wants to gain wisdom, the root of it is honoring the Lord.”

In some languages it is not possible to use a noun phrase such as “the fear of the Lord” as the subject of a clause. Accordingly it is sometimes necessary to restructure “fear” as an “if” clause; for example, “If you hold the Lord in awe, you will have the beginning of knowledge.” We may also translate, for example, “Whoever respects and obeys the Lord is beginning to be wise,” “The first thing about knowledge is to respect and obey the Lord,” or “The most important part of knowledge is having reverence for the Lord” (Good News Translation footnote). The Bible en français courant rendering may serve as a model translation for some: “To recognize the authority of the Lord is the A-B-C of wisdom.”

“Fools despise wisdom and instruction”: The second line contrasts the “fool” with the person who respects the Lord. “Fools” renders a word used in Isa 35.8 to indicate uninstructed people who mislead others. In 10.8; 20.3; and 29.9 “fools” are contrasted with sensible and intelligent people. “Despise” is not to be taken in the sense of “hate” or “loathe.” The Hebrew, like the English term, properly means to look down upon with contempt, to disdain as unworthy. It is in this sense that Esau despised his birthright in Gen 25.34. “Wisdom” and “instruction” are the same words as used in verse 2. This line may be rendered “Fools turn their noses up at wisdom and good advice” or “People who look down on wisdom and instruction are fools.”

In translation it may be necessary to make the contrast between the two lines clear by saying, for example, “but fools despise. . .” or “Foolish people, on the other hand, think wisdom and instruction are worthless.”

Quoted with permission from Reyburn, William D. and Fry, Euan McG. A Handbook on Proverbs. (UBS Helps for Translators). New York: UBS, 2000. For this and other handbooks for translators see here .