Proverbs 1:4 — Word Study
WLCלָתֵ֣ת לִפְתָאיִ֣ם עָרְמָ֑ה לְ֝נַ֗עַר דַּ֣עַת וּמְזִמָּֽה׃
BSATo impartnâthan [give, bestow upon] prudenceʻormâh [good sense, discretion] to the simplepᵉthîy [naive, easily influenced] [and] knowledgedaʻath [understanding, wisdom] and discretionmᵉzimmâh [good judgment, wise decision-making] to the youngnaʻar [youth, immature one]
| Greek | English | Parsing |
|---|---|---|
| לָתֵ֣ת | to give | Preposition, verb qal infinitive construct common |
| לִפְתָאיִ֣ם | to naive people | Preposition, noun common masculine plural absolute |
| עָרְמָ֑ה | prudence | Noun common, feminine singular absolute |
| לְ֝נַ֗עַר | to a youth | Preposition, noun common masculine singular absolute |
| דַּ֣עַת | knowledge | Noun common, feminine singular absolute |
| וּמְזִמָּֽה׃ | and discretion | Conjunction, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | To impart prudence to the simple and knowledge and discretion to the young, |
| KJV | To give subtilty to the simple, to the young man knowledge and discretion. |
| ASV | To give prudence to the simple, To the young man knowledge and discretion: |
| YLT | For giving to simple ones — prudence, To a youth — knowledge and discretion. |
| WEB | to give prudence to the simple, knowledge and discretion to the young man— |
| BBE | To make the simple-minded sharp, and to give the young man knowledge, and serious purpose: |
All translations agree on the core message of imparting wisdom to the simple and young.
The sentence consists of two main clauses, each detailing what is imparted and to whom.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Proverbs 1:4
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Purpose of Proverbsgenerated
Proverbs 1:4 outlines the intention behind the teachings found in Proverbs, emphasizing the importance of imparting wisdom and understanding to those who are simple and young. This verse is situated within a larger framework that encourages the pursuit of knowledge and righteous living, as seen in the surrounding verses, such as Proverbs 1:3 and Proverbs 1:5.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 1:22–23 | “How long, O simple ones, will you love your simple ways? How long will scoffers delight in their scorn and fools hate knowledge? |
| 2 | Proverbs 8:5 | O simple ones, learn to be shrewd; O fools, gain understanding. |
| 3 | Proverbs 9:4–6 | “Whoever is simple, let him turn in here!” she says to him who lacks judgment. |
| 4 | Psalm 19:7 | The Law of the LORD is perfect, reviving the soul; the testimony of the LORD is trustworthy, making wise the simple. |
| 5 | Psalm 119:130 | The unfolding of Your words gives light; it informs the simple. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — לָתֵ֣ת, la.Tetgenerated
The verb לָתֵ֣ת (la.Tet) means 'to give' and is a qal infinitive construct. It conveys the act of bestowing something valuable, indicating a purposeful action directed towards others. This word is widely used throughout the Hebrew Bible, highlighting the importance of giving in various contexts.
In this verse, it sets the tone for the entire teaching, emphasizing that wisdom is not merely acquired but is actively given to those who need it most.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered similarly across translations, with all versions agreeing on the core message of imparting wisdom to the simple and young.
Sentence Structuregenerated
The main verb לָתֵ֣ת (la.Tet), meaning 'to give', governs the structure of the sentence. The verse consists of multiple phrases that elaborate on what is being given and to whom.
The sentence is structured to emphasize the act of giving wisdom and understanding, with the phrases detailing the recipients: the simple and the young.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb לָתֵ֣ת is rendered as δῷ (dōi), which also means 'to give'. This choice aligns closely with the original intent of imparting wisdom.
The Greek translation captures the essence of the Hebrew text, maintaining the focus on the act of giving.
In plain words — the whole versegenerated
Proverbs 1:4 teaches that the purpose of wisdom literature is to provide prudence and understanding to those who are naive and young. It emphasizes the importance of guiding the inexperienced in making wise decisions.
Frequently Asked Questionsgenerated
It means to provide good sense and discretion to those who are easily influenced or lack experience.
Knowledge helps the young to make informed decisions and navigate life wisely.
This verse highlights the book's goal of teaching wisdom and understanding to help individuals live righteously.
Discretion refers to the ability to make wise decisions and judgments, which is crucial for personal development.
Reflection Questionsgenerated
- How can I apply the wisdom of this verse in my own life?
- In what ways can I help others gain knowledge and discretion?
- What are some practical steps I can take to grow in prudence and understanding?
- How does seeking wisdom change the way I approach challenges?
The early church on this verse — how the Fathers read it
Early commentators like Augustine and Bede reflect on the importance of imparting wisdom to the simple and young, emphasizing the transformative power of knowledge.
There are, as you know, certain vices forming contraries to the virtues by a clear distinction, as imprudence to prudence.Early Church Fathers on Proverbs 1 →
To give prudence to the simple, etc. He calls simple those who have recently begun to listen to wisdom; the youth, who has already made some progress in listening to it.Early Church Fathers on Proverbs 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 1:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTo give subtlety to the simple,.... Men of mean abilities, weak capacities, shallow understandings, incautious, credulous, and easily imposed upon: these, by attending to what is herein contained,
Read John Gill on Proverbs 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTo give subtilty to the simple, to the young man knowledge and discretion. To give subtilty to the simple, to the young man knowledge and discretion.
Read Robert Jamieson on Proverbs 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSubtilty; or rather, prudence, as this word is used, 5:2 8:5,12, which elsewhere is taken in an evil sense for craft or subtilty. The simple; such as want wisdom, and are easily deceived by others, and therefore most need this blessing. The young man, which wants both experience and self-government.
Read Matthew Poole on Proverbs 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 1:4 To give subtilty to the simple, to the young man knowledge and discretion.Ver. 4. To give subtilty.] Serpentine subtilty, sacred sagacity, a sharp wit, a deep reach, a Spirit that "searcheth all things, yea, the deep things of God," and transformeth a man "into the same image from glory to glory." Equidem scio multos esse qui hoc non credant, et non paucos qui ea rideant, nosque insanire arbitrentur, saith Peter Martyr, sed istos rogatos velim, &c.: that is, I know well there be many that will not believe it, and not a few that will deride it, and think we are mad in ascribing so much to the Scriptures. But oh that they would be entreated to make trial awhile, and to take to…
Read John Trapp on Proverbs 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Subtilty (‘Ormah).—Used in a bad sense (Exodus 21:14) for “guile.” For the meaning here, comp. Matthew 10:16 : “Be ye wise as serpents;” comp. also the reproof of Luk 16:8, that “the children of this world are in their generation wiser than the children of light;” and St. Paul’s advice to “redeem the time “(Ephesians 5:16), i.e., seize opportunities for good. Simple.—Literally, those who are open to good impressions and influences, but who also can be easily led astray. (Comp. Proverbs 8:5; Proverbs 14:15.) Young man.—The Hebrew term is used of any age from birth to about the twentieth year. Discretion.—Or rather, thoughtfulness; a word also used in a bad sense in Proverbs 12:2, and…
Read Charles John Ellicott on Proverbs 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. To give subtilty to the simple] The word simple, from simplex, compounded of sine, without, and plica, a fold, properly signifies plain and honest, one that has no by-ends in view, who is what he appears to be; and is opposed to complex, from complico, to fold together, to make one rope or cord out of many strands; but because honesty and plaindealing are so rare in the world, and none but the truly religious man will practice them, farther than the fear of the law obliges him, hence simple has sunk into a state of progressive deterioration. At first, it signified, as above, without fold, unmixed, uncompounded: this was its radical meaning. Then, as applied to men, it signified…
Read AdamClarke on Proverbs 1 →CambridgeThe Cambridge Bible for Schools and Colleges4. subtilty to the simple] Both words are here used in a good sense, or perhaps we might say, in their proper or neutral sense. The Hebrew word for simple is literally open (Heb.), sc. to influence, whether good or bad. The primary meaning of the English word simple, whether it be without fold (Trench) or one-fold (Skeat) is entirely different; but the idea conveyed by it adequately represents the meaning of the Hebrew. For, as Trench points out, to be without fold (or to be one-fold) is to be “just what we may imagine Nathanael to have been, and what our Lord attributes as the highest honour to him, the ‘Israelite without guile.’ ” But then since, as he truly adds, “in a world like ours…
Read Cambridge on Proverbs 1 →Albert Barnes1798–1870Barnes' Notes on the BibleThis verse points out the two classes for which the book will be useful: (1) the “simple,” literally the “open,” the open-hearted, the minds ready to receive impressions for good or evil Proverbs
Read Albert Barnes on Proverbs 1 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
To impart prudence to the simple and knowledge and discretion to the young,
to give prudence to the simple, knowledge and discretion to the young man—
To impart prudence to the simple and knowledge and discretion to the young,
To impart shrewdness to the morally naive, and a discerning plan to the young person.
Tyndale line
To give subtilty to the simple, to the young man knowledge and discretion.
To give prudence to the simple, To the young man knowledge and discretion:
To give subtilty to the simple, to the young man knowledge and discretion:
To give subtilty to the simple, to the young man knowledge and discretion.
To giue vnto the simple, sharpenesse of wit, and to the childe knowledge and discretion.
Strictly literal
to give prudence to the simple, to the young man knowledge and discretion.
For giving to simple ones — prudence, To a youth — knowledge and discretion.
For giving to simple ones—prudence, || To a youth—knowledge and discretion.
To give to the simple prudence, to the youth knowledge and discretion.
These proverbs are also to give wisdom to the naive, and to give knowledge and discretion to young people.
From the Latin
To give subtilty to little ones, to the young man knowledge and understanding.
Simplified
They give discernment to the immature, knowledge and discretion to the young.
To make the simple-minded sharp, and to give the young man knowledge, and serious purpose:
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree on the wording of this verse, with five of the six words matching. The differences in word order and articles in the Septuagint reflect its own stylistic choices rather than substantive variations in meaning.
לָתֵ֣ת לִפְתָאיִ֣ם עָרְמָ֑ה לְ֝נַ֗עַר דַּ֣עַת וּמְזִמָּֽה׃
5 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Proverbs 1:4
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
פֶּ֫תִי (pethiy) refers to a state of being simple or foolish, with implications of being open-minded or naive. It encompasses both an adjective describing a person as simple-minded and a noun indicating simplicity or lack of wisdom, as seen in Proverbs 1:22. The term is derived from a root meaning to be open or seducible.
פֶּ֫תִי adj. simple, poss. as open-minded
base
[פְּתִי] n.f. simplicity (i.e. lack of wisdom), Pr 1:22.
ref
H6612a פֶּ֫תִי simple, poss. as open-minded H6612b פְּתִי simplicity
6612 pthiy peth-ee'
or pethiy {peh'-thee}; or pthaeiy {peth-aw-ee'}; from 6601;
silly (i.e. seducible):--foolish, simple(-icity, one).
see HEBREW for 06601
פֶּ֫תִי (pe.ti) — simple.
adj
simple, foolish, open-minded
פְּתִי (pe.ti) — simplicity.
simplicity, naivete
Prep | N-mp — Preposition · noun common masculine plural absoluteHR/Ncmpa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
עָרְמָה (ormah) refers to craftiness and prudence, encompassing both trickery and discretion. It is a feminine noun derived from a related term, indicating a range of meanings from guile to wisdom. The entries consistently highlight its dual nature, applicable in both positive and negative contexts.
עָרְמָה n.f. craftiness, prudence
base
H6195 עָרְמָה craftiness, prudence
6195 `ormah or-maw'
feminine of 6193; trickery; or (in a good sense)
discretion:--guile, prudence, subtilty, wilily, wisdom.
see HEBREW for 06193
עׇרְמָה (or.mah) — craftiness.
shrewdness, craftiness, prudence
N-fs — Noun common · feminine singular absoluteHNcfsa
→ General scriptures concerning Job 34:3,4; Ps 39:1; 112:5; Pr 6:1,2; 8:12; 11:13,15,29; 12:8,16,23; 13:16; 14:8,15,16,18; 15:5,22; 16:20,21; 17:2,18; 18:15,16; 19:2; 20:5,16,18; 21:5,20,23; 22:3,7,26,27; 23:1-3,9; 24:6,27; 25:8-10; 26:4,5; 27:12; 29:8,11; Ec 7:16,17; 8:2,3; 10:1,10; Ho 14:9; Am 5:13; Mt 5:25,26; 7:6; Lu 14:28-32; Ro 14:16; 1Co 6:12…
- Exhibited in the manifestation of God's grace
- Exemplified by Christ
Isa 52:13; Mt 21:24-27; 22:15-21
- Intimately connected with wisdom
- The wise celebrated for
נַ֫עַר (na`ar) generally refers to a boy, lad, or youth, covering ages from infancy to adolescence. It can also imply a servant or retainer and, in some contexts, may refer to a girl of similar age. The term appears in various forms across different lexicons, with Brown-Driver-Briggs noting its usage as a shaking or scattering.
נַ֫עַר 239 n.m. 1. boy, lad, youth. 2. retainer (not in P)
boy, lad, youth (c. 133 t.)
servant, retainer (c. 105 t.)
base
H5288a נַ֫עַר usu. interpr. as a shaking, scattering H5288b נַ֫עַר, נַ֫עַר . boy, lad, youth
. retainer
5288 na`ar nah'-ar
from 5287; (concretely) a boy (as active), from the age of
infancy to adolescence; by implication, a servant; also (by
interch. of sex), a girl (of similar latitude in age):--babe,
boy, child, damsel (from the margin), lad, servant, young
(man).
see HEBREW for 05287
נַ֫עַר (na.ar) — youth.
1) a boy, lad, servant, youth, retainer
1a) boy, lad, youth
1b) servant, retainer
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
דַּ֫עַת (da`ath) means knowledge, encompassing perception, skill, and moral understanding. It is associated with prophetic knowledge and is noted for its divine aspect, particularly in the context of wisdom literature. The entries highlight its use in various forms of knowledge, including discernment and understanding.
דַּ֫עַת n.f. knowledge
knowledge, perception
= skill (in workmanship)
of proph. knowledge
esp. knowledge with moral quality
knowledge possessed by God
esp. in Wisd Lt = discernment, understanding, wisdom
base
H1847 דַּ֫עַת knowledge . . knowledge, perception
. = skill (in workmanship)
. of proph. knowledge
. esp. knowledge with moral quality
. knowledge possessed by God
. esp. in Wisd Lt = discernment, understanding, wisdom
1847 da`ath dah'-ath
from 3045; knowledge:--cunning, (ig-)norantly, know(-ledge),
(un-)awares (wittingly).
see HEBREW for 03045
דַּ֫עַת (da.at) — knowledge.
1) knowledge
1a) knowledge, perception, skill
1b) discernment, understanding, wisdom
N-fs — Noun common · feminine singular absoluteHNcfsa
מְזִמָּה (mzimmah) refers to a plan or device, often with a connotation of evil intent. It can denote purpose, discretion, or plot, and may describe both wicked and wise schemes. The term is derived from a root meaning to plan and is used in contexts that highlight both malicious and clever intentions.
מְזִמָּה n.f. purpose, discretion, device
base
H4209 מְזִמָּה purpose, discretion, device
4209 mzimmah mez-im-maw'
from 2161; a plan, usually evil (machination), sometimes good
(sagacity):--(wicked) device, discretion, intent, witty
invention, lewdness, mischievous (device), thought, wickedly.
see HEBREW for 02161
מְזִמָּה (me.zim.mah) — plot.
1) purpose, discretion, device, plot
1a) purpose
1b) discretion
1c) devices (evil)
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa