Mazmur 14:1

Psalm 14 ¹ 

For the music director; by David.

14:1 Fools say to themselves, ²  “There is no God.” ³ 

They sin and commit evil deeds; ⁴ 

none of them does what is right. ⁵ 

Mazmur 49:10

49:10 Surely ⁶  one sees ⁷  that even wise people die; ⁸ 

fools and spiritually insensitive people all pass away ⁹ 

and leave their wealth to others. ¹⁰ 

Mazmur 75:4

75:4 ¹¹ I say to the proud, “Do not be proud,”

and to the wicked, “Do not be so confident of victory! ¹² 

Amsal 1:22

1:22 “How long will you simpletons ¹³  love naiveté? ¹⁴ 

How long ¹⁵  will mockers ¹⁶  delight ¹⁷  in mockery ¹⁸ 

and fools ¹⁹  hate knowledge?

Amsal 24:7

24:7 Wisdom is unattainable ²⁰  for a fool;

in court ²¹  he does not open his mouth. ²² 

Lukas 12:20

12:20 But God said to him, ‘You fool! This very night your life ²³  will be demanded back from ²⁴  you, but who will get what you have prepared for yourself?’ ²⁵ 

[14:1]  ¹ sn Psalm 14. The psalmist observes that the human race is morally corrupt. Evildoers oppress God’s people, but the psalmist is confident of God’s protection and anticipates a day when God will vindicate Israel.

[14:1]  ² tn Heb “a fool says in his heart.” The singular is used here in a collective or representative sense; the typical fool is envisioned.

[14:1]  ³ sn “There is no God.” The statement is probably not a philosophical assertion that God does not exist, but rather a confident affirmation that God is unconcerned about how men live morally and ethically (see Ps 10:4, 11).

[14:1]  ⁴ tn Heb “they act corruptly, they make a deed evil.” The verbs describe the typical behavior of the wicked. The subject of the plural verbs is “sons of man” (v. 2). The entire human race is characterized by sinful behavior. This practical atheism – living as if there is no God who will hold them accountable for their actions – makes them fools, for one of the earmarks of folly is to fail to anticipate the long range consequences of one’s behavior.

[14:1]  ⁵ tn Heb “there is none that does good.”

[49:10]  ⁶ tn The particle כִּי (ki) is understood here as asseverative (emphatic).

[49:10]  ⁷ tn The subject of the verb is probably the typical “man” mentioned in v. 7. The imperfect can be taken here as generalizing or as indicating potential (“surely he/one can see”).

[49:10]  ⁸ tn The imperfect verbal forms here and in the next line draw attention to what is characteristically true. The vav (ו) consecutive with perfect in the third line carries the same force.

[49:10]  ⁹ tn Heb “together a fool and a brutish [man] perish.” The adjective בַּעַר (ba’ar, “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).

[49:10]  ¹⁰ sn Death shows no respect for anyone. No matter how wise or foolish an individual happens to be, all pass away.

[75:4]  ¹¹ tn The identity of the speaker in vv. 4-6 is unclear. The present translation assumes that the psalmist, who also speaks in vv. 7-9 (where God/the Lord is spoken of in the third person) here addresses the proud and warns them of God’s judgment. The presence of כִּי (ki, “for”) at the beginning of both vv. 6-7 seems to indicate that vv. 4-9 are a unit. However, there is no formal indication of a new speaker in v. 4 (or in v. 10, where God appears to speak). Another option is to see God speaking in vv. 2-6 and v. 10 and to take only vv. 7-9 as the words of the psalmist. In this case one must interpret כִּי at the beginning of v. 7 in an asseverative or emphatic sense (“surely; indeed”).

[75:4]  ¹² tn Heb “do not lift up a horn.” The horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17). Here the idiom seems to refer to an arrogant attitude that assumes victory has been achieved.

[1:22]  ¹³ tn Wisdom addresses three types of people: simpletons (פְּתָיִם, pÿtayim), scoffers (לֵצִים, letsim) and fools (כְּסִילִים, kÿsilim). For the term “simpleton” see note on 1:4. Each of these three types of people is satisfied with the life being led and will not listen to reason. See J. A. Emerton, “A Note on the Hebrew Text of Proverbs 1:22-23,” JTS 19 (1968): 609-14.

[1:22]  ¹⁴ tn Heb “simplicity” (so KJV, NASB); NAB “inanity.” The noun פֶּתִי (peti) means “simplicity; lack of wisdom” (BDB 834 s.v.; HALOT 989 s.v. II פֶּתִי). It is related to the term פְּתָיִם (pÿtayim) “simpletons” and so forms a striking wordplay. This lack of wisdom and moral simplicity is inherent in the character of the naive person.

[1:22]  ¹⁵ tn The second instance of “How long?” does not appear in the Hebrew text; it is supplied in the translation for smoothness and style.

[1:22]  ¹⁶ sn The term לֵצִים (leysim, “scoffers; mockers”) comes from the root לִיץ (lits, “to scorn; to mock; to speak indirectly” (BDB 539 s.v. לִיץ). They are cynical and defiant freethinkers who ridicule the righteous and all for which they stand (e.g., Ps 1:1).

[1:22]  ¹⁷ tn Heb “delight.” The verb (חָמַד, khamad) is often translated “to take pleasure; to delight” but frequently has the meaning of a selfish desire, a coveting of something. It is the term, for example, used for coveting in the Decalogue (Exod 20:17; Deut 5:21) and for the covetous desire of Eve (Gen 3:6) and Achan (Josh 7:21). It is tempting to nuance it here as “illicit desire” for mockery.

[1:22]  ¹⁸ tn Heb “for themselves.” The ethical dative לָהֶם (lahem, “for themselves”) is normally untranslated. It is a rhetorical device emphasizing that they take delight in mockery for their own self-interests.

[1:22]  ¹⁹ sn The term “fool” (כְּסִיל, kÿsil) refers to the morally insensitive dullard (BDB 493 s.v.).

[24:7]  ²⁰ tc The MT reads רָאמוֹת (ra’mot, “corals”) – wisdom to the fool is corals, i.e., an unattainable treasure. With a slight change in the text, removing the א (alef), the reading is רָמוֹת (ramot, “high”), i.e., wisdom is too high – unattainable – for a fool. The internal evidence favors the emendation, which is followed by most English versions including KJV.

[24:7]  ²¹ tn Heb “[city] gate,” a metonymy of subject, meaning what goes on in the gate – court cases and business transactions. So it is in these assemblies that the fool keeps quiet. The term “court” has been used in the translation for clarity. Some English versions do not emphasize the forensic connotation here: NCV “in a discussion”; NLT “When the leaders gather.”

[24:7]  ²² sn The verse portrays a fool out of his element: In a serious moment in the gathering of the community, he does not even open his mouth (a metonymy of cause, meaning “speak”). Wisdom is too high for the fool – it is beyond his ability.

[12:20]  ²³ tn Grk “your soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

[12:20]  ²⁴ tn Or “required back.” This term, ἀπαιτέω (apaitew), has an economic feel to it and is often used of a debt being called in for repayment (BDAG 96 s.v. 1).

[12:20]  ²⁵ tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.