14:6 The scorner 1 seeks wisdom but finds none, 2
but understanding is easy 3 for a discerning person.
17:10 A rebuke makes a greater impression on 4 a discerning person
than a hundred blows on a fool. 5
17:24 Wisdom is directly in front of 6 the discerning person,
but the eyes of a fool run 7 to the ends of the earth. 8
1 sn The “scorner” (לֵץ, lets) is intellectually arrogant; he lacks any serious interest in knowledge or religion. He pursues wisdom in a superficial way so that he can appear wise. The acquisition of wisdom is conditioned by one’s attitude toward it (J. H. Greenstone, Proverbs, 149).
2 tn Heb “and there is not.”
3 sn The Niphal of קָלַל (qalal) means “to appear light; to appear trifling; to appear easy.”
4 tn Heb “goes in deeper” (cf. NASB, NRSV). The verb נָחֵת (nakhet) “to go down; to descend” with the preposition בְּ (bet) means “to descend into; to make an impression on” someone.
5 tn The form is the Hiphil infinitive of נָכָה (nakhah) with the comparative מִן, min. The word “fool” then would be an objective genitive – more than blows to/on a fool.
6 tn The verse begins with אֶת־פְּנֵי מֵבִין (’et-pÿni mevin), “before the discerning” or “the face of the discerning.” The particle אֶת here is simply drawing emphasis to the predicate (IBHS 182-83 §10.3.2b). Cf. NIV “A discerning man keeps wisdom in view.”
7 tn The term “run” does not appear in the Hebrew text, but is supplied for the sake of clarification.
8 sn To say that “the eyes of the fool run to the ends of the earth” means that he has no power to concentrate and cannot focus his attention on anything. The language is hyperbolic. Cf. NCV “the mind of a fool wanders everywhere.”