³ tn Heb “a man who understands [and] knows”; NRSV “an intelligent ruler”; NLT “wise and knowledgeable leaders.”

¹ sn The heart is the seat of intelligence and understanding, the faculty of decision making.

² tn Heb “good of insight”; KJV “of good understanding”; NAB, NIV, TEV “intelligent”; NRSV “clever.”

⁴ sn You want me to possess wisdom. Here “wisdom” does not mean “intelligence” or “learning,” but refers to moral insight and skill.

¹ tn The genitive phrase translated “in heart” would be a genitive of specification, specifying that the wisdom of God is in his intelligent decisions.

¹ tn The Hebrew verb נְבֹנִים (n^evonim, from בִּין [bin]) is a Niphal referring to skill or intelligence (see T. Fretheim, NIDOTTE 1:652-53).

³ tn The imperfect verb, again plural, would be here taken in the nuance of instruction, or a modal nuance of obligation. So Bildad is telling his listeners to be intelligent. This would be rather cutting in the discourse.

² sn The words and they will prophesy in Acts 2:18 are not quoted from Joel 2:29 at this point but are repeated from earlier in the quotation (Acts 2:17) for emphasis. Tongues speaking is described as prophecy, just like intelligible tongues are described in 1 Cor 14:26-33.

¹ tn The term לֵב (lev, “mind, heart”) is used as a metonymy of association for what one does with the mind (thinking), and so refers to discernment, wisdom, good sense. Most English versions translate as “wisdom” or “sense” but cf. NAB “intelligence.”

¹ tn Heb “discerning mind.” The term לֵב (lev, “mind, heart”) is a synecdoche of part (= heart/mind) for the whole (= person); cf. TEV, NLT “intelligent people.” Placing “heart” and “ear” in parallel encompasses more of the process of acquiring knowledge. The ear listens for and to instruction, and the mind considers what is heard to acquire knowledge.

¹ tn Heb “front of.” Describing the sayings as “right in front” means they are open, obvious, and clear, as opposed to words that might be twisted or perverse. The parallel word “upright” means “straight, smooth, right.” Wisdom’s teachings are in plain view and intelligible for those who find knowledge.

¹ tn Heb “the brutish man does not know, and the fool does not understand this.” The adjective בַּעַר (baʿar, “brutish”) refers to spiritual insensitivity, not mere lack of intelligence or reasoning ability (see Pss 49:10; 73:22; Prov 12:1; 30:2, as well as the use of the related verb in Ps 94:8).

⁴ tn Heb “together a fool and a brutish [man] perish.” The adjective בַּעַר (baʿar, “brutish”) refers to spiritual insensitivity, not mere lack of intelligence or reasoning ability (see Pss 73:22; 92:6; Prov 12:1; 30:2, as well as the use of the related verb in Ps 94:8).

³ sn The text explicitly states that the sulfur and fire that fell on Sodom and Gomorrah was sent down from the sky by the Lord. What exactly this was, and how it happened, can only be left to intelligent speculation, but see J. P. Harland, “The Destruction of the Cities of the Plain,” BA 6 (1943): 41-54.

³ tn Heb “than man.” The verse is using hyperbole; this individual feels as if he has no intelligence at all, that he is more brutish than any other human. Of course this is not true, or he would not be able to speculate on the God of the universe at all. On the other hand he may simply be employing sarcasm. He says what others think, knowing that it is not true.

¹ sn The idea of “trusting in one’s own heart” is a way of describing one who is self-reliant. C. H. Toy says it means to follow the untrained suggestions of the mind or to rely on one’s own mental resources (Proverbs [ICC], 505). It is arrogant to take no counsel but to rely only on one’s own intelligence.

⁴ sn The human, who is supposed to be rational and intelligent, in such folly becomes more dangerous than the beast that in this case acts with good reason. As R. L. Alden comments, “Consider meeting a fool with a knife, or gun, or even behind the wheel of a car” (Proverbs, 134). See also E. Loewenstamm, “Remarks on Proverbs 17:12 and 20:27, ” VT 37 (1967): 221-24. For a slightly different nuance cf. TEV “some fool busy with a stupid project.”

⁵ tn The term אֱוִיל (ʾevil, “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).

¹ tn Heb “are not my days few; cease/let it cease….” The versions have “the days of my life” (reading יְמֵי חֶלְדִּי [y^eme kheldi] instead of יָמַי וַחֲדָל [yamay vakhadal]). Many commentators and the RSV, NAB, and NRSV accept this reading. The Kethib is an imperfect or jussive, “let it cease/ it will cease.” The Qere is more intelligible for some interpreters—“cease” (as in 7:16). For a discussion of the readings, see D. W. Thomas, “Some Observations on the Hebrew Root הדל,” VTSup 4 [1957]: 14). But the text is not impossible as it stands.

² sn The two infinitives form the heart of the contrast—“to conceal a matter” and “to search out a matter.” God’s government of the universe is beyond human understanding—humans cannot begin to fathom the intentions and operations of it. But it is the glory of kings to search out matters and make them intelligible to the people. Human government cannot claim divine secrecy; kings have to study and investigate everything before making a decision, even divine government as far as possible. But kings who rule as God’s representatives must also try to represent his will in human affairs—they must even inquire after God to find his will. This is their glorious nature and responsibility. For more general information on vv. 2-27, see G. E. Bryce, “Another Wisdom ‘Book’ in Proverbs,” JBL 91 (1972): 145-57.