Compare the marginal reference.

A prudent man foreseeth the evil - The very same as Proverbs 22:3.

(e) A prudent [man] foreseeth the evil, [and] hideth himself; [but] the simple pass on, [and] are punished.
(e) See Proverbs 22:3

A prudent man foreseeth the evil,.... See Gill on Proverbs 22:3; or "seeth the evil" (f); the evil of sin, as it is contrary to the nature, will, and law and abominable in his sight; and not only the evil of gross actions of sin, but of indwelling lust; and such an one, who is wise to that which is good, sees the sad work sin has made in the world, and in himself; how it has defaced the image of God in man, stripped him of his righteousness, and defiled all the powers and faculties of his soul; upon which sight of it he is filled with shame, reflects upon himself for his past conduct, loathes sin, and himself for it, repents of it, confesses and forsakes it: he likewise sees the evil of punishment for sin, the just demerit of it, the curse of the law, the wrath of God, the second and eternal death, a separation from God, a sense and feeling of divine vengeance, anguish, and distress intolerable, and that for ever;
and hideth himself; not in secret places, that he may not be seen by the Lord; nor in his own works of righteousness, to secure him from the wrath of God: nor is it to he understood of his hiding himself from sinners and their company, and so escaping the pollutions of the world; but of his betaking himself to Christ, who is the city of refuge, the stronghold, the rock, in the clefts of which the people of God hide themselves; even in his wounds, or in him as a suffering crucified Saviour, and who is the hiding place from the wind, and covert from the storm of divine wrath; such are redemption by him, his sacrifice and satisfaction, his blood and righteousness, and intercession; see Isaiah 32:2; also See Gill on Proverbs 22:3;
but the simple pass on, and are punished; such who are thoughtless and foolish, have no sight nor sense of sin and danger, go on in their sinful course of life without any care or concern, without any fear or dread, till their feet stumble on the dark mountains of eternity; and they fall into the bottomless pit of perdition, from whence there is no recovery.
(f) "videns", V. L. Tigurine version, Piscator; "vidit", Pagninus, Montanus; "videt", Mercerus, Cocceius, Gejerus, Schultens.

Where there is temptation, if we thrust ourselves into it, there will be sin, and punishment will follow.

(Compare Proverbs 20:16; Proverbs 22:3).

ערום appears to lean on חכם.
The prudent man seeth the misfortune, hideth himself;
The simple pass on, suffer injury.
= Proverbs 22:3, where וּפתיים for פּתאים, ונסתּר for נסתּר, and ונענשׁוּ for נענשׁוּ; the three asyndeta make the proverb clumsy, as if it counted out its seven words separately to the hearer. Ewald, 349a, calls it a "Steinschrift" an inscription on a stone. The perfects united in pairs with, and yet more without, Vav, express the coincidence
(Note: The second Munach is at Proverbs 22:3, as well as here, according to the rule Proverbs 18:4 of the Accentuationssystem, the transformation of the Dechi, and preserves its value of interpunction; the Legarmeh of ערום is, however, a disjunctive of less force than Dechi, so that thus the sequence of the accents denotes that ערום ראה רעה is a clause related to ונסתר as a hypothetical antecedent: if the prudent sees the calamity, then he hides himself from it. This syntactic relation is tenable at Proverbs 22:3, but not here at Proverbs 27:12. Here, at least, ערום would be better with Rebia, to which the following Dechi would subordinate itself. The prudent seeth the evil, concealeth himself; or also, prudent is he who sees the evil, hides himself. For of two disjunctives before Athnach, the first, according as it is greater or less than the second, retains either Legarmeh (e.g., Psalm 1:5; Psalm 86:12; Psalm 88:14; Psalm 109:14) or Rebia (Proverbs 12:2, Psalm 25:2; Psalm 69:9; Psalm 146:5).)
as to time.