Proverbs 1:7

NET ©

Fearing the Lord is the beginning of moral knowledge, but fools despise wisdom and instruction.

NIV ©

The fear of the LORD is the beginning of knowledge, but fools despise wisdom and discipline.

NASB ©

The fear of the LORD is the beginning of knowledge; Fools despise wisdom and instruction.

NLT ©

Fear of the LORD is the beginning of knowledge. Only fools despise wisdom and discipline.

MSG ©

Start with GOD--the first step in learning is bowing down to GOD; only fools thumb their noses at such wisdom and learning.

BBE ©

The fear of the Lord is the start of knowledge: but the foolish have no use for wisdom and teaching.

NRSV ©

The fear of the LORD is the beginning of knowledge; fools despise wisdom and instruction.

NKJV ©

The fear of the LORD is the beginning of knowledge, But fools despise wisdom and instruction.

KJV
The fear
<03374>
of the LORD
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[is] the beginning
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of knowledge
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[but] fools
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despise
<0936> (8804)
wisdom
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and instruction
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{the beginning: or, the principal part}
HEBREW
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tary (1:7)
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LXXM
arch
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N-NSF
sofiav
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N-GSF
fobov
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N-NSM
yeou
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N-GSM
sunesiv
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N-NSF
de
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PRT
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A-NSF
pasi
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A-DPM
toiv
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T-DPM
poiousin
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V-PAPDP
authn
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D-ASF
eusebeia
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N-NSF
de
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PRT
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PREP
yeon
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N-ASM
arch
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N-NSF
aisyhsewv
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N-GSF
sofian
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N-ASF
de
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PRT
kai
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CONJ
paideian
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N-ASF
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V-FAI-3P
NET © [draft] ITL
Fearing
<03374>
the Lord
<03068>
is the beginning
<07225>
of moral knowledge
<01847>
, but fools
<0191>
despise
<0936>
wisdom
<02451>
and instruction
<04148>
.
NET © Notes

tn Heb “fear of the Lord.” The expression יְהוָה יִרְאַת (yirat yÿhvah, “fear of Yahweh”) is a genitive-construct in which יְהוָה (“the Lord”) functions as an objective genitive: He is the object of fear. The term יָרַא (yara’) is the common word for fear in the OT and has a basic three-fold range of meanings: (1) “dread; terror” (Deut 1:29; Jonah 1:10), (2) “to stand in awe” (1 Kgs 3:28), (3) “to revere; to respect” (Lev 19:3). With the Lord as the object, it captures the polar opposites of shrinking back in fear and drawing close in awe and adoration. Both categories of meaning appear in Exod 20:20 (where the Lord descended upon Sinai amidst geophysical convulsions); Moses encouraged the Israelites to not be afraid of God arbitrarily striking them dead for no reason (“Do not fear!”) but informed the people that the Lord revealed himself in such a terrifying manner to scare them from sinning (“God has come only to test you and to put the fear of him in you so that you do not sin”). The fear of the Lord is expressed in reverential submission to his will – the characteristic of true worship. The fear of the Lord is the foundation for wisdom (9:10) and the discipline leading to wisdom (15:33). It is expressed in hatred of evil (8:13) and avoidance of sin (16:6), and so results in prolonged life (10:27; 19:23).

tn The noun רֵאשִׁית (reshit) has a two-fold range of meaning (BDB 912 s.v.): (1) “beginning” = first step in a course of action (e.g., Ps 111:10; Prov 17:14; Mic 1:13) or (2) “chief thing” as the principal aspect of something (e.g., Prov 4:7). So fearing the Lord is either (1) the first step in acquiring moral knowledge or (2) the most important aspect of moral knowledge. The first option is preferred because 1:2-6 focuses on the acquisition of wisdom.

tn Heb “knowledge.” The noun דָּעַת (daat, “knowledge”) refers to experiential knowledge, not just cognitive knowledge, including the intellectual assimilation and practical application (BDB 394 s.v.). It is used in parallelism to מוּסָר (musar, “instruction, discipline”) and חָכְמָה (khokhmah, “wisdom, moral skill”).

tn The conjunction “but” does not appear in the Hebrew text, but is implied by the antithetical parallelism. It is supplied in the translation for clarity.

tn The term אֱוִיל (’evil, “fool”) refers to a person characterized by moral folly (BDB 17 s.v.). Fools lack understanding (10:21), do not store up knowledge (10:14), fail to attain wisdom (24:7), and refuse correction (15:5; 27:22). They are arrogant (26:5), talk loosely (14:3) and are contentious (20:3). They might have mental intelligence but they are morally foolish. In sum, they are stubborn and “thick-brained” (J. H. Greenstone, Proverbs, 6).

tn The verb of בָּזָה (bazah, “despise”) means to treat things of value with contempt, as if they were worthless (BDB 102 s.v.). The classic example is Esau who despised his birthright and sold it for lentil stew (Gen 25:34). The perfect tense of this verb may be classified as characteristic perfect (what they have done and currently do) or gnomic perfect (what they always do in past, present and future). The latter is preferred; this describes a trait of fools, and elsewhere the book says that fools do not change.

sn Hebrew word order is emphatic here. Normal word order is: verb + subject + direct object. Here it is: direct object + subject + verb (“wisdom and instruction fools despise”).