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InterlinearVerse GEN EXO LEV NUM DEU JOB JOS JDG RUTH 1 SAM 2 SAM PSA AMOS HOS 1 KI 2 KI 1 CHR 2 CHR PROV ECC SNG JOEL MIC ISA ZEP HAB JER LAM YNA (JNA) NAH OBA DAN EZE EZRA EST NEH HAG ZEC MAL LAO GES LES ESG DNG 2 PS TOB JDT WIS SIR BAR LJE PAZ SUS BEL MAN 1 MAC 2 MAC 3 MAC 4 MAC YHN (JHN) MARK MAT LUKE ACTs YAC (JAM) GAL 1 TH 2 TH 1 COR 2 COR ROM COL PHM EPH PHP 1 TIM TIT 1 PET 2 PET 2 TIM HEB YUD (JUD) 1 YHN (1 JHN) 2 YHN (2 JHN) 3 YHN (3 JHN) REV
Prov C1 C2 C3 C4 C5 C6 C7 C8 C9 C10 C11 C12 C13 C14 C15 C16 C17 C18 C19 C20 C21 C22 C23 C24 C25 C26 C27 C28 C29 C30 C31
Prov 17 V1 V2 V3 V4 V5 V6 V7 V8 V9 V10 V11 V12 V13 V14 V15 V17 V18 V19 V20 V21 V22 V23 V24 V25 V26 V27 V28
OET (OET-LV) To/for_what this is_a_price in_the_hand_of a_fool to_acquire wisdom and_heart_of there_is_not.
OET (OET-RV) Why would a fool need money in their hand
⇔ when they have no intention of acquiring wisdom.
This section is the main collection of Solomon’s proverbs. It has a very different structure from the longer poetic lectures of chapters 1–9. It consists mostly of individual couplets (two-line poems) that are each one verse in length. With the exception of the title (10:1a), paragraph breaks will not be indicated in the Notes or Display. You may of course choose to start each proverb as a separate paragraph in your translation.
In chapters 10–15, most of these one-verse couplets express a contrast between the two lines. One of the more common contrasts is between the righteous/wise and the wicked/foolish and the different consequences of their conduct.
In chapters 16:1–22:16, more topics are discussed. There is more emphasis on the role of the king and other leaders. In these chapters, there are few proverbs with contrasting lines. Some of the parallel lines are similar in meaning. More frequently, the second line adds to what the first line says or gives an example. Most of the verses have no obvious connection with the previous or following proverbs.UBS (page 214), Fox (page 509), McKane (page 413). Many scholars, including McKane, point out that there are some topical groupings as well as poetic connections. These include the repetition of certain words or sounds. This observation does not deny the individual nature of most of the proverbs in this Section.
Two of the types of proverbs in this section are not found in chapters 1–9. One type contains logical reasoning from the lesser to the greater. See 11:31 for a list of these proverbs. There are also several varieties of complex “better than” proverbs. The most common have a contrasting situation in each line (see 12:9). For other varieties, see 16:16, 19:1, and 21:9.
Many of the proverbs in this section refer to categories of people who share a common trait. For example, they refer to the righteous, the wise, the poor, and the lazy. In Hebrew, some verses use singular forms to refer to these groups of people. Other verses use plural forms. Still others use a combination of singular and plural. See the note on 10:30a–b for one example. For most of these verses, the Notes will not comment on the difference between singular and plural forms. Use a natural way in your language to refer to one or more people who are in the same category.
Many of the proverbs in this section express a general principle in abstract terms. They are not addressed specifically to the readers. For example, 10:2a–b says:
Ill-gotten treasures are of no value,
but righteousness delivers from death.
However, the author intended his readers to understand these proverbs as advice that they should follow. In some languages, authors or speakers give advice more directly, using pronouns such as you(sing), you(plur), we(dual), or we(incl). See the note on 10:2 for translation suggestions.
Some other headings for this section are:
Proverbs of Solomon (NIV)
The Wise Words of Solomon (NCV)
Here are many wise things that Solomon said
16aWhy should the fool have money in his hand
16bwith no intention of buying wisdom?
This verse probably describes a situation in which someone foolishly thinks he can buy wisdom like any other product in the marketplace. It probably does not refer to paying tuition or other fees at a school.According to Waltke (page 56), Whybray (page 259), and Cohen (page 114), there is no evidence that students in Israel paid tuition or that wisdom teachers charged fees, at least not until the Middle Ages.
Why should the fool have money in his hand
Why does a fool think that he can simply pay money to become wise?
It is useless for a fool to try to buy wisdom,
Why should the fool have money in his hand with no intention of buying wisdom?: This verse is a sarcastic rhetorical question. Its function is to emphasize that a fool cannot use money to get wisdom. Even if he could buy it, it would do him no good, since he is not able or willing to learn. For example:
16aWhy should fools have a price in hand to buy wisdom, 16bwhen they have no mind to learn? (NRSV)
Some other ways to express the sarcastic emphasis of the rhetorical question are:
Use a rhetorical question. For example:
Why should a fool have money in his hand to buy wisdom when he doesn’t have a mind to grasp anything? (GW)
Use a statement. For example:
It won’t do a fool any good to try to buy wisdom, because he doesn’t have the ability to be wise. (NCV)
fool: See fool 2 in the Glossary.
with no intention of buying wisdom?
After all, a fool is not even able to learn!
because he does not have the mental ability to become wise.
with no intention of buying wisdom: This clause indicates that even if wisdom could be bought, the fool’s money would not help him, because he does not have the mental ability or desire to become wise. Nor is he truly willing to acquire wisdom. See the NRSV, GW, and NCV (quoted in 17:16a) for other ways to express the meaning of this clause.
intention: The word that the BSB translates here as intention is literally “heart.” In Hebrew, the word “heart” includes the emotions, but it also refers to a person’s mental faculties. This includes the ability to think clearly and to make good decisions.
See the note on “heart” in 4:4a. Also see lacks judgment (literally, “lacks heart”) in the Glossary.
Note 1 topic: figures-of-speech / rquestion
לָמָּה־זֶּ֣ה מְחִ֣יר בְּיַד־כְּסִ֑יל לִקְנ֖וֹת חָכְמָ֣ה וְלֶב־אָֽיִן
to/for=what this price in_[the],hand_of fool to,acquire wisdom and,heart_of no
Solomon is using the question form to emphasize how nonsensical it is for a stupid person to try to buy wisdom. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “It is ridiculous that a payment is in the hand of a stupid one to acquire wisdom but there is no heart!”
Note 2 topic: figures-of-speech / genericnoun
מְחִ֣יר בְּיַד־כְּסִ֑יל
price in_[the],hand_of fool
Here, a payment, the hand, and a stupid one represent these things and people in general, not specific things or people. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “payments are in the hands of stupid people”
Note 3 topic: figures-of-speech / metonymy
מְחִ֣יר בְּיַד־כְּסִ֑יל
price in_[the],hand_of fool
Here Solomon refers to a stupid one trying to buy wisdom as if he were holding in his hand the money with which to buy it. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “A stupid one tries to pay money”
Note 4 topic: figures-of-speech / abstractnouns
חָכְמָ֣ה
wisdom
See how you translated the abstract noun wisdom in [1:2](../01/02.md).
Note 5 topic: figures-of-speech / metonymy
וְלֶב־אָֽיִן
and,heart_of no
Here Solomon uses heart to refer to a person’s ability to think. If it would be helpful in your language, you could express the meaning plainly. See how you translated the similar phrase “lacking of heart” in [6:32](../06/32.md). Alternate translation: “but he has no ability to think”
OET (OET-LV) To/for_what this is_a_price in_the_hand_of a_fool to_acquire wisdom and_heart_of there_is_not.
OET (OET-RV) Why would a fool need money in their hand
⇔ when they have no intention of acquiring wisdom.
Note: The OET-RV is still only a first draft, and so far only a few words have been (mostly automatically) matched to the Hebrew or Greek words that they’re translated from.
Acknowledgements: The Hebrew text, lemmas, and morphology are all thanks to the OSHB and some of the glosses are from Macula Hebrew.