PROV 17:24 Parallel Verse View

Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible—click on any Bible version abbreviation down the left-hand side to see the verse in more of its context. Normally the OET discourages the reading of individual ‘verses’, but this view is only designed as a tool for doing comparisons of different translations—the older translations are further down the page (so you can read up from the bottom to trace the English translation history). The OET segments on this page are still very early looks into the unfinished texts of the Open English Translation of the Bible—please double-check these texts in advance before using in public.

Part a: Text critical issues=none Clarity of original=clear Importance to us=normal
Part b: Text critical issues=none Clarity of original=unclear Importance to us=normal (All still tentative.)

Key: khaki:verbs.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).

BrLXX Πρόσωπον συνετὸν ἀνδρὸς σοφοῦ, οἱ δὲ ὀφθαλμοὶ τοῦ ἄφρονος ἐπʼ ἄκρα γῆς.
(Prosōpon suneton andros sofou, hoi de ofthalmoi tou afronos epʼ akra gaʸs. )

BrTr The countenance of a wise man is sensible; but the eyes of a fool go to the ends of the earth.

ULT Wisdom is with the face of an understanding one,
⇔ but the eyes of a stupid one are at the end of the earth.

UST Understanding people concentrate on what is wise,
⇔ but foolish people cannot concentrate on anything.

OEB No OEB PROV book available

WEBBE Wisdom is before the face of one who has understanding,
⇔ but the eyes of a fool wander to the ends of the earth.

WMBB (Same as above)

NET Wisdom is directly in front of the discerning person,
⇔ but the eyes of a fool run to the ends of the earth.

LSV The face of the intelligent [is] to wisdom,
And the eyes of a fool—at the end of the earth.

FBV Sensible people focus on wisdom, but the eyes of stupid people are always wandering.

T4T ⇔ Those who have good sense determine to do what is wise,
⇔ but foolish people are always thinking about many different things and never decide what they should do.

LEB • He who understands sets his face toward wisdom, but the eyes of a fool, to the end of the earth.[fn]

17:? Or “land”

BBE Wisdom is before the face of him who has sense; but the eyes of the foolish are on the ends of the earth.

Moff The thoughtful are absorbed in wisdom,
⇔ but a fool’s eyes go roaming far and wide.

JPS Wisdom is before him that hath understanding; but the eyes of a fool are in the ends of the earth.

ASV Wisdom is before the face of him that hath understanding;
⇔ But the eyes of a fool are in the ends of the earth.

DRA Wisdom shineth in the face of the wise: the eyes of fools are in the ends of the earth.

YLT The face of the intelligent [is] to wisdom, And the eyes of a fool — at the end of the earth.

Drby Wisdom is before him that hath understanding; but the eyes of a fool are in the ends of the earth.

RV Wisdom is before the face of him that hath understanding: but the eyes of a fool are in the ends of the earth.
(Wisdom is before the face of him that hath/has understanding: but the eyes of a fool are in the ends of the earth. )

SLT Wisdom, is with the face of him understanding, and the eyes of the foolish one are in the ends of the earth.

Wbstr Wisdom is before him that hath understanding; but the eyes of a fool are in the ends of the earth.

KJB-1769 Wisdom is before him that hath understanding; but the eyes of a fool are in the ends of the earth.
(Wisdom is before him that hath/has understanding; but the eyes of a fool are in the ends of the earth. )

KJB-1611 Wisedome is before him that hath vnderstanding: but the eyes of a foole are in the ends of the earth.
(Modernised spelling is same as from KJB-1769 above, apart from punctuation)

Bshps Wisdome shineth in the face of hym that hath vnderstanding: but the eyes of fooles wander throughout al landes.
(Wisdome shineth in the face of him that hath/has understanding: but the eyes of fools wander throughout all lands.)

Gnva Wisdome is in the face of him that hath vnderstanding: but the eyes of a foole are in the corners of the world.
(Wisdome is in the face of him that hath/has understanding: but the eyes of a fool are in the corners of the world. )

Cvdl Wy?dome shyneth in ye face of him yt hath vnderstondinge, but ye eyes of fooles wandre thorow out all lodes.
(Wisdom shineth/shines in ye/you_all face of him it hath/has understanding, but ye/you_all eyes of fools wander throughout all lodes.)

Wycl Wisdom schyneth in the face of a prudent man; the iyen of foolis ben in the endis of erthe.
(Wisdom shineth/shines in the face of a prudent man; the eyes of fools been in the ends of earth.)

Luth Ein Verständiger gebärdet weislich; ein Narr wirft die Augen hin und her.
(A Verständiger gebärdet wisely; a fool(n) throws the eyes there/therefore and her.)

ClVg In facie prudentis lucet sapientia; oculi stultorum in finibus terræ.[fn]
(In face prudentis shines wisdom; eyes of_fools in/into/on borders of_the_earth/land. )

17.24 In facie prudentis. In facie Christi lucebat sapientia Deitatis, etc., usque ad tota intentione perquirunt.

17.24 In face prudentis. In face of_Christ lightbat wisdom deity, etc., until to the_whole intention perquirunt.

SOTN SIL Open Translator’s Notes:

Section 10:1–22:16: This is the main collection of Solomon’s proverbs

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

17:24

Notice the parallel parts that contrast in meaning:

^24a Wisdom is the focus of the discerning,

^24bbut the eyes of a fool wander to the ends of the earth.

17:24a

Wisdom is the focus of the discerning,

A sensible person focuses his attention/thoughts on wisdom.
If you^(sing) are intelligent, you will keep your mind on doing what is wise,

Wisdom is the focus of the discerning: In Hebrew, this clause is literally “In the face/presence of the man of understanding is wisdom.” This clause probably means that a discerning person focuses his attention on doing what is wise.According to Waltke, the phrase “in the presence of” describes personified wisdom as standing in front of the discerning person, ready to serve him. In that case, the implied contrast in 17:24b is that the fool ignores wisdom, which is always available. Instead, his “focus flits from one godless, unattainable thing to another that does not profit him” (page 62).

In some languages, there may be figures of speech that are related to a person’s face or eyes that express this meaning. Some examples in English are:

Sensible people keep their eyes glued on wisdom (NLT)

A man of understanding sets his face toward wisdom (RSV)

In other languages, it will be clearer to express the meaning in other ways. For example:

An intelligent person aims at wise action (GNT)

A sensible person is careful to concentrate on what wise people do.

For discerning, see discerning (Hebrew: mebin) in the Glossary.

17:24b

but the eyes of a fool wander to the ends of the earth.

A fool does not concentrate on anything useful.
but if you^(sing) are a fool, your thoughts will wander everywhere.

but the eyes of a fool wander to the ends of the earth: In Hebrew, this clause is literally “but the eyes of a fool are at the end of the earth.” This clause means that a fool thinks about one thing after another. He does not concentrate on anything that is useful or would make him wise. Some other ways to translate this clause are:

but the eyes of a fool are looking around all over the world (GW)

but the mind of a fool wanders everywhere (NCV)

For fool, see fool 2 in the Glossary.

UTN uW Translation Notes:

Note 1 topic: figures-of-speech / abstractnouns

חָכְמָ֑ה

wisdom

See how you translated the abstract noun Wisdom in [1:2](../01/02.md).

Note 2 topic: figures-of-speech / genericnoun

מֵבִ֣ין & כְ֝סִ֗יל

discerning & fool

See how you translated an understanding one in [17:10](../17/10.md) and a stupid one in [10:18](../10/18.md).

Note 3 topic: figures-of-speech / metaphor

אֶת־פְּנֵ֣י

DOM face/surface_of

Here Solomon refers to an understanding one always paying attention to Wisdom as if Wisdom were in front of the face of that person. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “is in the mind of” or “is the focus of”

Note 4 topic: figures-of-speech / idiom

וְ⁠עֵינֵ֥י כְ֝סִ֗יל בִּ⁠קְצֵה־אָֽרֶץ

and_[the],eyes_of fool [are]_at_[the],end_of earth

Here Solomon refers to a stupid one being unable to pay attention to anything as if that person’s eyes were at the end of the earth. If it would be helpful, you could use an equivalent idiom from your language or state the meaning plainly. Alternate translation: “but a stupid one’s mind is all over the place” or “but a stupid one is not able to focus his thoughts”

Parallel PROV 17:24

Section 10:1–22:16: This is the main collection of Solomon’s proverbs

17:24

17:24a

17:24b