PROV 24:7 Interlinear View

SIL Open Translator’s Notes:

Section 22:17–24:22: Here are thirty sayings of wise people

This section follows the main collection of Solomon’s proverbs (10:1–22:16). It differs in significant ways from this preceding section:These differences were summarized from a number of commentaries, including UBS (page 472), Waltke (2004, page 22), and Hubbard (page 351).

The preceding section has mostly two-line proverbs that are one verse in length. This section has proverbs of a different form. They are sayings that range from one to seven verses. Most of the sayings are two or three verses in length. Each saying will be marked as a separate paragraph in the Notes.
Many of the proverbs in the preceding section express a general principle. They are not addressed specifically to the readers. Most of the sayings here contain direct commands. They advise the reader or listener either to follow wise behavior or avoid foolish behavior. Most of the sayings also give a reason or motive for following the command.
As in chapters 1–9, the author addresses his reader or listener as a father who advises his son. He uses second person commands and pronouns (you^(sing)). See the note on 23:15 for a list of verses where the words “my son” occur.

Some other headings for this section are:

Thirty Wise Sayings (CEV)

Words of the Wise (ESV)

Thirty Sayings of the Wise (NIV11)

Verse 22:20 mentions “thirty sayings,” but the Hebrew text itself does not number the sayings. Some versions that use the word “thirty” in the section heading also give a number as a separate heading for each saying. The GNT and CEV start numbering the sayings at 22:22. They have a total of thirty-one paragraphs. In these versions, the first paragraph (22:17–21) serves as an introduction to the thirty sayings (22:22–24:22).Scholars who identify 22:17–21 as the first saying include Hubbard (page 352), Fox (page 707), and Waltke (2004, page 22). Scholars who identify these verses as an introduction to the sayings that follow include Whybray (page 325) and Murphy (page 170). See also the NET footnote (b) on 22:16. Whether these introductory verses form the first saying or simply introduce the following sayings, all scholars agree that they function as an introduction to the whole section. Other versions, such as the NIV, NCV, and NLT, divide the paragraphs in the same way but do not have separate headings for each section. You may use either option in your translation.The NIV11 gives a number as a separate heading for each saying. But it counts the first paragraph as the first saying, and has a total of thirty paragraphs. Other versions have more or fewer paragraphs. For example, the ESV and NRSV have fifteen paragraphs. The NJB has thirty-four. Still other versions, such as the RSV, NET, and NJPS, do not group the verses into sayings or paragraphs.

For the convenience of those who decide to identify the number of each saying in their translation, the Notes will put the number in the paragraph headings, using the same numbering system as the GNT or CEV. These numbers will not be used in the Display.

24:7

This saying describes a foolish person’s lack of wisdom and its consequences. The second line gives the context as well as the result of the first line.

^7aWisdom is too high for a fool;

^7bhe does not open his mouth in the meeting place.

In a context where community leaders have gathered to conduct business, a fool cannot understand their wise words. As a result, he cannot participate effectively in the discussion.

In some languages, it may be helpful to make the relationship between the two lines explicit. For example:

^7b so in the assembly at the gate…

^7b as a result, when leaders gather to discuss important things…

See the General Comment after the note on 24:7b for a way to reorder 24:7a–b.

24:7a

Wisdom is too high for a fool;

¶ A fool cannot understand the thoughts/words of wise people.
¶ Wise words are too deep/difficult for a stubborn fool to understand.

Wisdom is too high for a fool: There is a minor textual issue here that is not reflected in the English versions used in TN. The MT has ra’mot “corals.” Most versions and scholars think that the original text had ramot “high.” This line indicates that a fool is not able to understand the thoughts, plans, and decisions of wise people. Their Wisdom is beyond his ability to appreciate or comprehend. Some other ways to translate this line are:

Foolish people cannot understand wisdom. (NCV)

Matters of wisdom are beyond the grasp of a stubborn fool. (GW)

The thoughts of wise people are too deep for a fool.

fool: In Hebrew, this word refers to someone who is a moral fool, not someone who lacks intelligence. He is unwilling to do what is right or to avoid what is wrong. The reason he cannot understand wisdom is that he refuses to accept it. Some other ways to translate this word are:

stubborn fool

insolent fool

See fool 1 in the Glossary.

24:7b

he does not open his mouth in the meeting place.

When leaders gather near the gate of the city to discuss important things, he has nothing to say.
So if he joins a gathering where leaders/people make important decisions, he remains quiet.

he does not open his mouth: This clause, which the BSB translates literally, probably means that the fool remains quiet. He does not speak.According to Fox (page 744), this “proverb does not mean that the fool actually does keep silent, but that he cannot speak effectively.” Most commentaries, as well as the English versions used in the Notes, understand the more literal meaning. According to Hubbard (page 371), the fool “can make no contribution to the discussion. Consequently, whether by intimidation, self-restraint, or by the insistence of the elders, he keeps his mouth shut.”

in the meeting place: In Hebrew, this phrase is literally “in the gate.” It refers to the gate in the walls that surrounded a city. City leaders assembled in the area near the gate to discuss business matters and decide legal cases. This is why the BSB has translated this phrase as in the meeting place. Some ways to translate this Hebrew phrase are:

General Comment on 24:7a–b

Keep the reference to “the gate.” Make the cultural function explicit. For example:
Among leaders at the city gate (NLT)
Translate the function of being at “the gate.” Do not refer to “the gate” explicitly. For example:
in a discussion (NCV)
when important matters are being discussed (GNT)

In some languages, it may be more natural to state the result before the reason. For example:

^7bWhen people gather to discuss important business, the fool keeps quiet,

^7abecause he cannot understand what wise people are talking about.

Use a natural order in your language to translate the relationship between these two lines.

uW Translation Notes:

[24:7](../24/07.md) is Saying 22 of the 30 “words of the wise ones.”

Note 1 topic: figures-of-speech / idiom

רָאמ֣וֹת לֶֽ⁠אֱוִ֣יל

high for,a_fool

Here, high is an idiom that means “too difficult to understand.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “are over the head of a fool” or “are too difficult for a fool to understand”

Note 2 topic: figures-of-speech / genericnoun

לֶֽ⁠אֱוִ֣יל & לֹ֣א יִפְתַּח־פִּֽי⁠הוּ

for,a_fool & not open mouth_of,his

Here, a fool, he, and his represent fools in general, not a specific fool. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “for any fool … that person will not open that person’s own mouth”

Note 3 topic: figures-of-speech / explicit

בַּ֝⁠שַּׁ֗עַר

in,gate

See how you translated the same use of gate in [22:22](../22/22.md).

Note 4 topic: figures-of-speech / metonymy

לֹ֣א יִפְתַּח־פִּֽי⁠הוּ

not open mouth_of,his

Here, open his mouth refers to a person speaking. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “he will not speak”

OET-LV English word order (‘Reverse’ interlinear)

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.