Proverbs 9:6 — Word Study
WLCעִזְב֣וּ פְתָאיִ֣ם וִֽחְי֑וּ וְ֝אִשְׁר֗וּ בְּדֶ֣רֶךְ בִּינָֽה׃
BSALeave your follypᵉthîy [foolish, simple, childishness, naivety] behindʻâzab and you will livechâyâh [have life, be revived] walkʼâshar in the wayderek [path, road] of understandingbîynâh [discerning, wise, knowledge, discernment]
| Greek | English | Parsing |
|---|---|---|
| עִזְב֣וּ | abandon | Verb, Qal, imperative second person masculine plural |
| פְתָאיִ֣ם | foolish things | Noun common, masculine plural absolute |
| וִֽחְי֑וּ | and live | Conjunction, verb qal imperative second person masculine plural |
| וְ֝אִשְׁר֗וּ | and advance | Conjunction, verb qal imperative second person masculine plural |
| בְּדֶ֣רֶךְ | in [the] way of | Preposition, noun common both singular construct |
| בִּינָֽה׃ | understanding | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Leave your folly behind, and you will live; walk in the way of understanding.” |
| KJV | Forsake the foolish, and live; and go in the way of understanding. |
| ASV | Leave off, ye simple ones, and live; And walk in the way of understanding. |
| YLT | Forsake ye, the simple, and live, And be happy in the way of understanding. |
| WEB | Leave your simple ways, and live. Walk in the way of understanding.” |
| BBE | Give up the simple ones and have life, and go in the way of knowledge. |
Translations agree on the meaning of the imperative to abandon folly and pursue understanding.
The sentence consists of one main command followed by a consequence and an instruction, emphasizing the relationship between actions and outcomes.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָזַב
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 9:6
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 Call of Wisdomgenerated
Proverbs 9:6 encourages individuals to leave behind foolishness and embrace a path of understanding. This invitation is part of a broader theme in Proverbs where Wisdom personifies herself, urging the naive to seek her teachings. The surrounding verses emphasize the importance of wisdom in guiding one's life choices and moral conduct.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 4:14–15 | Do not set foot on the path of the wicked or walk in the way of evildoers. |
| 2 | Proverbs 13:20 | He who walks with the wise will become wise, but the companion of fools will be destroyed. |
| 3 | Psalm 26:4–6 | I do not sit with deceitful men, nor keep company with hypocrites. |
| 4 | Psalm 45:10 | Listen, O daughter! Consider and incline your ear: Forget your people and your father’s house, |
| 5 | Psalm 119:115 | Depart from me, you evildoers, that I may obey the commandments of my God. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — עָזַב, 'iz.Vugenerated
The verb עָזַב (azav) means to abandon or forsake. It conveys the idea of letting go of something, often with an implication of urgency or necessity. In this context, it calls for a decisive action to leave behind foolishness.
The parsing indicates it is an imperative verb in the second person masculine plural, suggesting a direct command to a group. The urgency of this command highlights the importance of making a conscious choice to abandon folly for a more enlightened path.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations on this page agree on the essential meaning of the verse.
Sentence Structuregenerated
The verse consists of two main clauses connected by conjunctions: the first clause is an imperative command to abandon folly, and the second clause presents the result of that action — living and advancing in understanding.
The finite verbs עִזְב֣וּ (abandon), חְי֑וּ (live), and אִשְׁר֗וּ (advance) govern the structure, with the prepositional phrase בְּדֶ֣רֶךְ (in the way of) providing context for the action.
Septuagint Backgroundgenerated
The Septuagint translates עָזַב as ἀπολείπετε (G620), which carries a similar meaning of abandonment. This choice reflects a direct call to forsake foolishness.
The Greek word γνώσει (G1108) for understanding suggests a nuanced interpretation, emphasizing knowledge and discernment in the path one should take.
In plain words — the whole versegenerated
Proverbs 9:6 tells us to leave behind foolishness to truly live and to follow the path of understanding. This verse highlights the importance of wisdom in making good life choices.
Frequently Asked Questionsgenerated
Leaving folly means rejecting foolishness and naive behaviors that lead to poor decisions.
Walking in the way of understanding involves seeking knowledge and wisdom to guide one's actions and choices.
Living according to wisdom leads to a fulfilling and meaningful life, as it aligns one's actions with understanding and discernment.
Yes, folly can lead to negative outcomes and poor decisions, making it essential to abandon such ways.
Reflection Questionsgenerated
- What are some examples of folly that I need to leave behind in my life?
- How can I actively seek understanding in my daily decisions?
- In what ways have I experienced the benefits of wisdom in my life?
- How can I encourage others to pursue wisdom and understanding?
The early church on this verse — how the Fathers read it
Bede comments on this verse, highlighting the call to forsake foolishness and embrace wisdom as essential for life.
Forsake foolishness and live, etc. After offering the feast, he also adds the admonitions of life, so that those whom he refreshed with the mysteries of his incarnation, he may also instruct equally with the words of his teaching.Early Church Fathers on Proverbs 9 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 9:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleForsake the foolish,.... Foolish men and their company; not men of weak abilities in things natural and civil, or who are reckoned foolish by the world; for so the saints are, whose company is not to
Read John Gill on Proverbs 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryForsake the foolish, and live; and go in the way of understanding. Forsake the foolish, and live; and go in the way of understanding.
Read Robert Jamieson on Proverbs 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe foolish, i.e. the wicked, and their courses and society: you must either forsake them or me, for we are irreconcilable enemies. In the way of understanding; which leads to it, and is prescribed by it.
Read Matthew Poole on Proverbs 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 9:6 Forsake the foolish, and live; and go in the way of understanding.Ver. 6. Forsake the foolish.] No coming to this feast in the tattered rags of the old Adam; you must relinquish your former evil courses and companies. There are those who read the words thus, "Forsake, O foolish ones - viz., your own ways - and live." And go in the way of understanding.] Renounce your vices, and practise the contrary graces. True repentance stands in an entire change of the whole man, from all that is evil to all that is good.
Read John Trapp on Proverbs 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) Forsake the foolish.—Rather, the simple; be no longer counted among the weak, who can be “carried about with every wind of doctrine” (Ephesians 4:14), but “stand fast in the faith, quit you like men, be strong” (1 Corinthians 16:13).
Read Charles John Ellicott on Proverbs 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Forsake the foolish] For the companion of fools must be a fool. And live] Answer the end for which thou wert born.
Read AdamClarke on Proverbs 9 →CambridgeThe Cambridge Bible for Schools and Colleges6. Forsake the foolish] Rather, forsake, ye simple (sc. your simplicity): come to a decision; your present neutral position (see note on Proverbs 1:4, “the simple”) is untenable. Your choice lies between Wisdom and “the scorner,” Proverbs 9:7. Therefore break altogether with the scorner and the wicked man, and become the guests of Wisdom. See next note. Comp. 2 Corinthians 6:17-18; 2 Corinthians 7:1. “The old versions” (e.g. LXX. ἀπολείπετεἀφροσύνην) and most modern commentators regard the noun as abstract, equivalent to the sing. τְ ?ηִ ?ι in Proverbs 1:22, or the abstract derivative τְ ?ηַ ?ιεּ ?η in Proverbs 9:13 below, and therefore translate, ‘Forsake simplicity, let your simplicity…
Read Cambridge on Proverbs 9 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible6. The foolish — Same word as in Proverbs 9:4, rendered “simple,” but here in the plural abstract, follies. And go — àùׁ ?øå, (ishrou,) go straight forward.
Read Daniel Denison Whedon on Proverbs 9 →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
Leave your folly behind, and you will live; walk in the way of understanding.”
Leave your simple ways, and live. Walk in the way of understanding.”
Leave your folly behind, and you will live; walk in the way of understanding.”
Abandon your foolish ways so that you may live, and proceed in the way of understanding.”
Tyndale line
Forsake the foolish, and live; and go in the way of understanding.
Leave off, ye simple ones, and live; And walk in the way of understanding.
Leave off, ye simple ones, and live; and walk in the way of understanding.
Forsake the foolish, and live; and go in the way of understanding.
Forsake your way, ye foolish, and ye shall liue: and walke in the way of vnderstanding.
Strictly literal
Forsake follies and live, and go in the way of intelligence.
Forsake ye, the simple, and live, And be happy in the way of understanding.
Forsake the simple and live, || And be blessed in the way of understanding.”
Forsake simplicity, and live; and go onward on the way of understanding.
Leave your naive actions and live; walk in the path of understanding.
From the Latin
Forsake childishness, and live, and walk by the ways of prudence.
Simplified
Leave your foolish ways and you will live; follow the path that makes sense.”
Give up the simple ones and have life, and go in the way of knowledge.
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 directly. However, the Septuagint's word order and articles differ, reflecting its unique syntactical structure.
עִזְב֣וּ פְתָאיִ֣ם וִֽחְי֑וּ וְ֝אִשְׁר֗וּ בְּדֶ֣רֶךְ בִּינָֽה׃
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 9:6
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.
עָזַב (azab) is a Hebrew verb meaning to leave, forsake, or let loose. It encompasses a range of actions from abandoning or neglecting to setting free. The entries suggest it can also imply restoration or repair, though this aspect is less emphasized. Notably, the term can describe both active and passive states, such as being forsaken or deserted.
עָזַב 213 vb. leave, forsake, loose
Qal
leave, c. acc.
leave, abandon, forsake
let loose, set free, let go
Niph.
be left to
be forsaken, of house of God
H5800a עָזַב leave, forsake, loose .. leave, c. acc.
. leave, abandon, forsake
. let loose, set free, let go
. . be left to
. be forsaken, of house of God
. (or Qal pass.) be deserted, of city
H5800b עָזַב restore, repair(?)
5800 `azab aw-zab'
a primitive root; to loosen, i.e. relinquish, permit,
etc.:--commit self, fail, forsake, fortify, help, leave
(destitute, off), refuse, X surely.
עָזַב (a.zav) — to leave: forsake.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — to restore.
1) to restore, repair
1a) (Qal) to repair
עָזַב (a.zav) — to leave: release.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — Forsaken.
This name means to restore, repair
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
עָזַב (a.zav) — to leave: neglect.
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
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
N-mp — Noun common · masculine plural absoluteHNcmpa
חָיָה (chayah) is a Hebrew verb meaning to live or have life, encompassing both literal and figurative senses. It includes various nuances such as reviving, preserving life, and restoring health. The entries detail its use in different stems, with Qal focusing on living and being quickened, while Piel and Hiphil emphasize giving life and reviving. No specific verse references are provided.
חָיָה 283 vb. live
Qal 203
live
be quickened, revive
Pi.
preserve alive, let live
give life
quicken, revive, refresh
Hiph.
preserve alive, let live
quicken, revive
base
H2421 חָיָה live .. live
. be quickened, revive
. . preserve alive, let live
. give life
. quicken, revive, refresh
. . preserve alive, let live
. quicken, revive
2421 chayah khaw-yaw'
a primitive root (compare 2331, 2421); to live, whether
literally or figuratively; causatively, to revive:--keep
(leave, make) alive, X certainly, give (promise) life, (let,
suffer to) live, nourish up, preserve (alive), quicken,
recover, repair, restore (to life), revive, (X God) save
(alive, life, lives), X surely, be whole.
see HEBREW for 02331
see HEBREW for 02421
חָיָה (cha.yah) — to live.
1) to live, have life, remain alive, sustain life, live prosperously, live for ever, be quickened, be alive, be restored to life or health
1a) (Qal)
1a1) to live
1a1a) to have life
1a1b) to continue in life, remain alive
1a1c) to sustain life, to live on or upon
1a1d) to live (prosperously)
1a2) to revive, be quickened
1a2a) from sickness
1a2b) from discouragement
1a2c) from faintness
1a2d) from death
1b) (Piel)
1b1) to preserve alive, let live
1b2) to give life
1b3) to quicken, revive, refresh
1b3a) to restore to life
1b3b) to cause to grow
1b3c) to restore
1b3d) to revive
1c) (Hiphil)
1c1) to preserve alive, let live
1c2) to quicken, revive
1c2a) to restore (to health)
1c2b) to revive
1c2c) to restore to life
Conj | V-Qal-Impv-2mp — Conjunction · verb qal imperative second person masculine pluralHC/Vqv2mp
אָשַׁר (ashar) is a Hebrew verb meaning to go straight or advance, with a range of meanings including to lead, bless, or make happy. It is used in various forms, such as Qal (to go straight), Piel (to lead on), and Pual (to be made happy). The entries emphasize its figurative sense of progress and righteousness.
[אָשַׁר] vb. go straight, go on, advance
Qal go straight on in the way of understanding
Pi.
intensive go straight on, advance
causative lead on
set right, righten
pronounce happy, call blessed
Pu.
be led on
be made happy, blessed
base
H833 אָשַׁר go straight, go on, advance
833 'ashar aw-shar'
or rasher {aw-share'}; a primitive root; to be straight (used
in the widest sense, especially to be level, right, happy);
figuratively, to go forward, be honest, proper:--(call, be)
bless(-ed, happy), go, guide, lead, relieve.
אָשַׁר (a.shar) — to bless.
1) to go straight, walk, go on, advance, make progress
1a)(Qal) to go straight on, make progress
1b) (Piel)
1b1) to go straight on, advance
1b2) to lead on (causative)
1b3) to set right, righten
1b4) to pronounce happy, call blessed
1c) (Pual)
1c1) to be advanced, be led on
1c2) to be made happy, be blessed
Conj | V-Qal-Impv-2mp — Conjunction · verb qal imperative second person masculine pluralHC/Vqv2mp
דֶּ֫רֶךְ (derek) means way, road, or journey, and can refer to both literal paths and figurative courses of life or actions. It encompasses various aspects such as direction, manner, and moral character, often highlighting the nature of one's conduct. The term is used in both positive and negative contexts, reflecting the moral implications of one's path.
דֶּ֫רֶךְ 715 n.m. way, road, distance, journey, manner
way, road, path
journey
of direction, almost or quite = toward
way, manner
fig. of course of life, or action, undertakings
of moral action and character
of duty
specif.: in good sense
oftener in bad sense
way of י׳
base
H1870 דֶּ֫רֶךְ way, road, distance, journey, manner . way, road, path
. journey
. of direction, almost or quite = toward
. way, manner
. fig. of course of life, or action, undertakings
. . of moral action and character
. of duty
. specif.: in good sense
. oftener in bad sense
. way of י׳
1870 derek deh'-rek
from 1869; a road (as trodden); figuratively, a course of
life or mode of action, often adverb:--along, away, because
of, + by, conversation, custom, (east-)ward, journey, manner,
passenger, through, toward, (high-) (path-)way(-side),
whither(-soever).
see HEBREW for 01869
דֶּ֫רֶךְ (de.rekh) — way: conduct.
: conduct/lifestyle
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — Way.
This name means way, road
דֶּ֫רֶךְ (de.rekh) — (King's) Highway.
This name means way, road
Combined with me.lekh (מֶ֫לֶךְ "King's" H4428I)
דֶּ֫רֶךְ (de.rekh) — way: direction.
: direction
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: road.
: road/route
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: journey.
: journey
Prep | N-cs — Preposition · noun common both singular constructHR/Ncbsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
בִּינָה (biynah) means understanding and encompasses the act, faculty, and object of knowledge, even personified in some contexts. It is derived from the root meaning to discern or comprehend. The Aramaic equivalent is בִּינָה (H0999).
בִּינָה n.f. understanding
the act
the faculty
the object of knowledge
personified
base
H998 בִּינָה understanding . the act
. the faculty
. the object of knowledge
. personified
998 biynah bee-naw'
from 995; understanding:--knowledge, meaning, X perfectly,
understanding, wisdom.
see HEBREW for 0995
בִּינָה (bi.nah) — understanding.
1) understanding, discernment
1a) act
1b) faculty
1c) object
1d) personified
Aramaic equivalent: bi.nah (בִּינָה "understanding" H0999)
N-fs — Noun common · feminine singular absoluteHNcfsa