Amsal 24:5

24:5 A wise warrior ¹  is strong, ² 

and a man of knowledge makes his strength stronger;

Amsal 15:21

15:21 Folly is a joy to one who lacks sense, ³ 

but one who has understanding ⁴  follows an upright course. ⁵ 

Amsal 10:13

10:13 Wisdom is found in the words ⁶  of the discerning person, ⁷ 

but the one who lacks wisdom ⁸  will be disciplined. ⁹ 

[24:5]  ¹ sn The twenty-first saying seems to be concerned with the need for wisdom in warfare. In line with that, the word used here is גֶּבֶר (gever), “mighty man; hero; warrior.”

[24:5]  ² tn The expression בַּעוֹז (ba’oz) employs a beth essentiae, meaning he “is strong,” not “in strength.”

[15:21]  ³ tn The Hebrew text reads לַחֲסַר־לֵב (lakhasar-lev, “to one who lacks heart”). The Hebrew term “heart” represents the mind, the place where proper decisions are made (cf. NIV “judgment”). The one who has not developed this ability to make proper choices finds great delight in folly.

[15:21]  ⁴ tn Heb “a man of understanding” (so KJV, NIV); NLT “a sensible person.”

[15:21]  ⁵ tn The Hebrew construction is יְיַשֶּׁר־לָכֶת (yÿyasher-lakhet, “makes straight [to] go”). This is a verbal hendiadys, in which the first verb, the Piel imperfect, becomes adverbial, and the second form, the infinitive construct of הָלַךְ, halakh, becomes the main verb: “goes straight ahead” (cf. NRSV).

[10:13]  ⁶ tn Heb “on the lips” (so NAB, NASB, NRSV). The term “lips” is a metonymy of cause for the words spoken by the lips.

[10:13]  ⁷ tn Heb “the one who is discerning.” The term “discerning” describes someone who is critically perceptive and has understanding. He can be relied on to say things that are wise.

[10:13]  ⁸ tn Heb “the one lacking of heart.” The noun לֵב (lev, “heart”) functions as a genitive of specification: “lacking in respect to heart.” The term לֵב functions in a figurative sense (metonymy of association) for wisdom because the heart is viewed as the seat of common sense (BDB 524 s.v. 3.a).

[10:13]  ⁹ tn Heb “a rod is for the back of the one lacking heart.” The term שֵׁבֶט (shevet, “rod”) functions figuratively: synecdoche of specific (= rod of discipline) for general (= discipline in general). The term גֵו (gev, “back”) is a synecdoche of part (= back) for the whole (= person as a whole). The back is emphasized because it was the object of physical corporeal discipline. This proverb is not limited in its application to physical corporeal punishment because the consequences of foolishness may come in many forms, physical corporeal discipline being only one form.