Wisdom, in the book of Proverbs, is a multi-sided thing. In order to communicate what wisdom is, the introduction uses several different synonyms to help draw out what exactly wisdom is. For your study of this book, I thought I’d just provide some linguistic background so that as you study this book, you can understand exactly what is meant by the various words instruction, wisdom, learning, knowledge, etc. When you’re studying specific passages of the Bible, it is often helpful to look at the specific words used and ask “why this word and not another.” Use this guide to help understand exactly what the author/redactor meant when he was writing the introduction of Proverbs (vss. 1-7).
yd’ This is the verb for “to know.” It’s noun form (da’at) is also used in the proverbs for “knowledge.” Yd’ implies more than simple head knowledge or book smarts. Rather, yd’ always implies some sort of relational connection with the object being known. This is the word used throughout the Old Testament to refer to sexual intimacy. It implies that wisdom is not simply an intellectual matter, but rather is a relational matter that deals with the whole life.
hokma The noun hokma refers to wisdom proper. It, and its forms, refer to wisdom, the wise, and wise sayings. Hokma is the most general term to refer to wisdom. It refers to the skill of living well in the midst of the complicated nature of life.
musar Musar is translated as instruction, teaching, and discipline. This word too has a relational connotation to it. It refers to coming under another’s leadership for the purpose of being trained in wisdom. Moreover, this word carries with it a connotation of discipline and punishment. It is most closely related to our word discipline or disciple. A disciple is one who comes under another’s authority to be trained by them. Discipline is not simply retributive justice, but punishment with the purpose of bringing about wisdom and insight. When this word is attached to speech, it carries the sense of a rebuke that corrects and sets one on the right path.
byn Byn is the Hebrew word translated as “to understand.” This general term for understanding is similar to yd’, but carries less of a relational note to it. According to Tremper Longman, byn ‘is used more to refer to the insight that comes from knowing. The verb means to perceive through the senses.’ This is the skill of taking knowledge and looking inside to its deeper meaning for life.
haskel haskel is the word translated as insight. Haskel is more than simple technique. It’s more than being able to grasp a concept. Rather, haskel refers to an insight into the nature of things that allows one to act wisely. It is the ability to see into a person, situation, or circumstance insightfully and navigate all the complexities of a matter.
orma Orma is translated prudence. This word is used in 1:4 in contradistinction to the petaim, or the simple. Orma is used elsewhere in the bible negatively, as in Gen 3:1, where it refers to the tempting serpent. In Proverbs, however, it is always positive, and refers to “use reason, in context under the fear of God, to navigate the problems of life” (Tremper Longman III, 97).
mezimma Mezimma is translated as discretion. It comes from the verb meaning “to think, plan, purpose, or devise.” It carries the connotation of resourcefulness, and refers, again, to the ability to purposefully and reasonably to navigate the temptations of life under the fear of God.
leqah Leqah is translated “teaching”. It refers in verse 5 to an increase in wisdom and the ability to live well. ‘Teaching’ and ‘learning’ make it clear that wisdom does not simply come from within, but must be transmitted from person to person.
tahbalot Tahbalot is translated ‘guidance,’ but it actually has its root in the hebrew word for ‘rope.’ There are two theories on the etymology of this word. First, it is thought that it refers to the ropes on a ship that steer and guide the ship. Second, it is thought that it refers to the knots on the rope of a ship that guide the rope. Either way, this word implies the sense of ‘learning the ropes.’ To follow wisdom, is to follow a clearly marked path.
Finally, Proverbs 1:1-7 uses a few words to refer to people, wise, simple, foolish, etc.
Hakam From hokma, referring to those who have wisdom. The wise.
petaim The Simple. The simple are a category of people who do not have wisdom. They are not (yet) fools, because they haven’t chosen the path of folly. It implies a sense of naivety and neutrality. The petaim have hope, if they will follow wisdom. In verse 5, what the petaim is not wisdom, but prudence (orma)
na’ar The young. Proverbs does not idolize youth as our culture does. A youth (na’ar) can range in age from a child to a thirty year old. It implies someone who has not yet been fully exposed to life. Youths need knowledge (da’at) and discretion (mezimma).
Later, Proverbs will deal with the several categories of fools. We will deal with that at a later date. For now, use this guide, go through Proverbs 1:1-7 and try to interpret exactly what the introduction here has to say about what Proverbs will do for you.
Powerful
I really love the explaination