Proverbs 2:6

2:6 For ¹  the Lord gives ²  wisdom,

and from his mouth ³  comes ⁴  knowledge and understanding.

Proverbs 13:10

13:10 With pride ⁵  comes only ⁶  contention,

but wisdom is with the well-advised. ⁷ 

Proverbs 15:33

15:33 The fear of the Lord provides wise instruction, ⁸ 

and before honor comes humility. ⁹ 

Proverbs 18:3

18:3 When a wicked person ¹⁰  arrives, contempt ¹¹  shows up with him,

and with shame comes ¹²  a reproach.

Proverbs 18:12

18:12 Before destruction the heart ¹³  of a person is proud,

but humility comes ¹⁴  before honor. ¹⁵ 

---

¹ tn This is a causal clause. The reason one must fear and know the Lord is that he is the source of true, effectual wisdom.

² tn The verb is an imperfect tense which probably functions as a habitual imperfect describing a universal truth in the past, present and future.

³ sn This expression is an anthropomorphism; it indicates that the Lord is the immediate source or author of the wisdom. It is worth noting that in the incarnation many of these “anthropomorphisms” become literal in the person of the Logos, the Word, Jesus, who reveals the Father.

⁴ tn The verb “comes” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.

⁵ sn The parallelism suggests pride here means contempt for the opinions of others. The wise listen to advice rather than argue out of stubborn pride.

⁶ tn The particle רַק (raq, “only”) modifies the noun “contention” – only contention can come from such a person.

⁷ tn The Niphal of יָעַץ (ya’ats, “to advise; to counsel”) means “to consult together; to take counsel.” It means being well-advised, receiving advice or consultation (cf. NCV “those who take advice are wise”).

⁸ tn Heb “[is] instruction of wisdom” (KJV and NASB similar). The noun translated “wisdom” is an attributive genitive: “wise instruction.”

sn The idea of the first line is similar to Prov 1:7 and 9:10. Here it may mean that the fear of the Lord results from the discipline of wisdom, just as easily as it may mean that the fear of the Lord leads to the discipline of wisdom. The second reading harmonizes with the theme in the book that the fear of the Lord is the starting point.

⁹ tn Heb “[is] humility” (so KJV). The second clause is a parallel idea in that it stresses how one thing leads to another – humility to honor. Humble submission in faith to the Lord brings wisdom and honor.

¹⁰ tc The MT has “a wicked [person].” Many commentators emend the text to רֶשַׁע (resha’, “wickedness”) which makes better parallelism with “shame” (W. McKane, Proverbs [OTL], 521; R. B. Y. Scott, Proverbs, Ecclesiastes [AB], 112; C. H. Toy, Proverbs [ICC], 355; cf. NAB, NIV, NRSV). However, there is no external evidence for this emendation.

¹¹ sn “Contempt” (בּוּז, buz) accompanies the wicked; “reproach” (חֶרְפָּה, kherpah) goes with shame. This reproach refers to the critical rebukes and taunts of the community against a wicked person.

¹² tn The term “comes” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness.

¹³ sn The term “heart” is a metonymy of subject, referring to the seat of the spiritual and intellectual capacities – the mind, the will, the motivations and intentions. Proud ambitions and intentions will lead to a fall.

¹⁴ tn Heb “[is] before honor”; cf. CEV “humility leads to honor.”

¹⁵ sn The way to honor is through humility (e.g., Prov 11:2; 15:33; 16:18). The humility and exaltation of Jesus provides the classic example (Phil 2:1-10).