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Proverbs 10:17
New American Standard Bible
Proverbs 10:17
New American Standard Bible
17 One who (A)is on the path of life follows instruction,
But one who ignores a rebuke goes astray.
Proverbs 10:17
New English Translation
Proverbs 10:17
New English Translation
17 The one who heeds instruction[a] is on the way to[b] life,
but the one who rejects[c] rebuke goes astray.
Footnotes
- Proverbs 10:17 tn Heb “discipline.” The noun מוּסָר (musar) has a basic two-fold range of meanings: (1) “discipline” (so NIV; NAB “admonition”; NCV, NLT “correction”) and (2) “instruction” (BDB 416 s.v.; so KJV, NASB, NRSV). The wise person listens to instruction (first colon); however, the fool will not even take discipline to heart (second colon).
- Proverbs 10:17 tn The term is a genitive of location indicating the goal (IBHS 147-48 §9.5.2f).
- Proverbs 10:17 sn The contrast with the one who holds fast to discipline is the one who forsakes or abandons reproof or correction. Whereas the first is an example, this latter individual causes people to wander from the true course of life, that is, causes them to err.
Proverbs 12:1
New American Standard Bible
Proverbs 12:1
New American Standard Bible
Contrast of the Upright and the Wicked
12 One who loves [a]discipline loves knowledge,
But one who hates rebuke is stupid.
Footnotes
- Proverbs 12:1 Or instruction
Proverbs 12:1
New English Translation
Proverbs 12:1
New English Translation
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Footnotes
- Proverbs 12:1 sn Those who wish to improve themselves must learn to accept correction; the fool hates/rejects any correction.
- Proverbs 12:1 tn The word בַּעַר (baʿar, “stupid, brutish”) comes from בְּעִיר (beʿir, “beast, cattle). It refers to a lack of rationality (Ps 49:10; 73:22; 92:7; 30:2). The verbal derivative is used to convey “deficiency in moral and religious, rather than intellectual aspects” (NIDOTTE 679 s.v. בָּעַר).
Proverbs 13:1
New American Standard Bible
Proverbs 13:1
New American Standard Bible
Contrast of the Upright and the Wicked
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Proverbs 13:1
New English Translation
Proverbs 13:1
New English Translation
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Footnotes
- Proverbs 13:1 tc The MT reads “a wise son, discipline of a father.” Instead of מוּסָר (musar, “discipline”), G. R. Driver suggested reading this word as מְיֻסַּר (meyussar, “allows himself to be disciplined”); see his “Hebrew Notes on Prophets and Proverbs,” JTS 41 (1940): 174. A few Medieval Hebrew manuscripts, the LXX, and the Syriac read יִשְׁמַע (yishmaʿ) “a wise son listens to/obeys his father.” The translation, “accepts…discipline,” reflects the notion intended by either.
- Proverbs 13:1 sn The “scoffer” is the worst kind of fool. He has no respect for authority, reviles worship of God, and is unteachable because he thinks he knows it all. The change to a stronger word in the second colon—“rebuke” (גָּעַר, gaʿar)—shows that he does not respond to instruction on any level. Cf. NLT “a young mocker,” taking this to refer to the opposite of the “wise son” in the first colon.
- Proverbs 13:1 tn Heb “has not listened.” The perfect verb has been chosen to emphasize the past pattern of the scoffer.
Proverbs 13:18
New American Standard Bible
Proverbs 13:18
New American Standard Bible
18 Poverty and shame will come to one who (A)neglects [a]discipline,
But one who complies with rebuke will be honored.
Footnotes
- Proverbs 13:18 Or instruction
Proverbs 13:18
New English Translation
Proverbs 13:18
New English Translation
18 The one who neglects[a] discipline ends up in[b] poverty and shame,
but the one who accepts reproof is honored.[c]
Footnotes
- Proverbs 13:18 tn The verb III פָּרַע (paraʿ) normally means “to let go; to let alone” and here “to neglect; to avoid; to reject” (BDB 828 s.v.).
- Proverbs 13:18 tn The phrase “ends up in” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of smoothness.
- Proverbs 13:18 sn Honor and success are contrasted with poverty and shame; the key to enjoying the one and escaping the other is discipline and correction. W. McKane, Proverbs (OTL), 456, notes that it is a difference between a man of weight (power and wealth, from the idea of “heavy” for “honor”) and the man of straw (lowly esteemed and poor).
Proverbs 15:5
New American Standard Bible
Proverbs 15:5
New American Standard Bible
5 A fool [a]rejects his father’s discipline,
But he who complies with rebuke is sensible.
Footnotes
- Proverbs 15:5 Or despises
Proverbs 15:5
New English Translation
Proverbs 15:5
New English Translation
5 A fool rejects his father’s discipline,
but whoever heeds reproof shows good sense.[a]
Footnotes
- Proverbs 15:5 tn Heb “is prudent” (so KJV, NASB, NRSV); NCV, NLT “is wise.” Anyone who accepts correction or rebuke will become prudent in life.
Proverbs 15:10
New American Standard Bible
Proverbs 15:10
New American Standard Bible
10 There is severe punishment for one who abandons the way;
One who hates a rebuke will die.
Proverbs 15:10
New English Translation
Proverbs 15:10
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Footnotes
- Proverbs 15:10 tn The two lines are parallel synonymously, so the “severe discipline” of the first colon is parallel to “will die” of the second. The expression מוּסָר רָע (musar raʿ, “severe discipline”) indicates a discipline that is catastrophic or harmful to life.
- Proverbs 15:10 sn If this line and the previous line are synonymous, then the one who abandons the way also refuses any correction, and so there is severe punishment. To abandon the way means to leave the life of righteousness which is the repeated subject of the book of Proverbs.
Proverbs 15:12
New American Standard Bible
Proverbs 15:12
New American Standard Bible
12 A (A)scoffer does not love one who rebukes him;
He will not go to the wise.
Proverbs 15:12
New English Translation
Proverbs 15:12
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Footnotes
- Proverbs 15:12 tn The verb אָהֵב (ʾahev, “to love”) is stative, so its imperfect form should be future tense.sn This is an understatement, the opposite being intended (a figure called tapeinosis). A scorner rejects any efforts to reform him.
- Proverbs 15:12 tn The form הוֹכֵחַ (hokheakh) is a Hiphil infinitive absolute. It could function as the object of the verb (cf. NIV, NRSV) or as a finite verb (cf. KJV, NASB, NLT). The latter has been chosen here because of the prepositional phrase following it, although that is not a conclusive argument.
- Proverbs 15:12 tc The MT has אֶל (ʾel, “to [the wise]”), suggesting seeking the advice of the wise. The LXX, however, has “with the wise,” suggesting אֶת (ʾet).
Proverbs 15:31-32
New American Standard Bible
Proverbs 15:31-32
New American Standard Bible
31 One whose ear listens to a life-giving rebuke
Will stay among the wise.
32 One who (A)neglects discipline (B)rejects himself,
But one who (C)listens to a rebuke acquires [a]understanding.
Footnotes
- Proverbs 15:32 Lit heart
Proverbs 15:31-32
New English Translation
Proverbs 15:31-32
New English Translation
31 The person[a] who hears the reproof that leads to life[b]
is at home[c] among the wise.[d]
32 The one who refuses correction despises himself,[e]
but whoever listens to[f] reproof acquires understanding.[g]
Footnotes
- Proverbs 15:31 tn Heb “ear” (so KJV, NRSV). The term “ear” is a synecdoche of part (= ear) for the whole (= person).
- Proverbs 15:31 tn “Life” is an objective genitive: Reproof brings or preserves life. Cf. NIV “life-giving rebuke”; NLT “constructive criticism.”
- Proverbs 15:31 tn Heb “lodges.” This means to live with, to be at home with.
- Proverbs 15:31 sn The proverb is one full sentence; it affirms that a teachable person is among the wise.
- Proverbs 15:32 sn To “despise oneself” means to reject oneself as if there was little value. The one who ignores discipline is not interested in improving himself.
- Proverbs 15:32 tn The nuances of שָׁמַע (shamaʿ) include hearing and obeying or carrying out what was said. Cf. “heeds” so NAB, NIV, NKJV, NRSV.
- Proverbs 15:32 tn The term לֵב (lev, “mind, heart”) is used as a metonymy of association for what one does with the mind (thinking), and so refers to discernment, wisdom, good sense.
Proverbs 17:10
New American Standard Bible
Proverbs 17:10
New American Standard Bible
10 A rebuke goes deeper into one who has understanding
Than a hundred blows into a fool.
Proverbs 17:10
New English Translation
Proverbs 17:10
New English Translation
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Footnotes
- Proverbs 17:10 tn Heb “goes in deeper” (cf. NASB, NRSV). The verb נָחֵת (nakhet) “to go down; to descend” with the preposition ב (bet) means “to descend into; to make an impression on” someone.
- Proverbs 17:10 tn The form is the Hiphil infinitive of נָכָה (nakhah) with the comparative מִן, min. The word “fool” then would be an objective genitive—more than blows to/on a fool.
Proverbs 19:20
New American Standard Bible
Proverbs 19:20
New American Standard Bible
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Footnotes
- Proverbs 19:20 Lit in your latter end
Proverbs 19:20
New English Translation
Proverbs 19:20
New English Translation
20 Listen to advice[a] and receive discipline,
that[b] you may become wise[c] by the end of your life.[d]
Footnotes
- Proverbs 19:20 sn The advice refers in all probability to the teachings of the sages that will make one wise.
- Proverbs 19:20 tn The proverb is one continuous thought, but the second half of the verse provides the purpose for the imperatives of the first half.
- Proverbs 19:20 tn The imperfect tense has the nuance of a final imperfect in a purpose clause, and so is translated “that you may become wise” (cf. NAB, NRSV).
- Proverbs 19:20 tn Heb “become wise in your latter end” (cf. KJV, ASV) which could obviously be misunderstood.
Proverbs 19:27
New American Standard Bible
Proverbs 19:27
New American Standard Bible
27 Stop listening, my son, to discipline,
And you will stray from the words of knowledge.
Proverbs 19:27
New English Translation
Proverbs 19:27
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Footnotes
- Proverbs 19:27 tn Heb “Stop listening…!” The infinitive construct לִשְׁמֹעַ (lishmoaʿ) functions as the direct object of the imperative: “stop heeding [or, listening to].” Of course in this proverb which shows the consequences of doing so, this is irony. The sage is instructing not to stop. The conditional protasis construction does not appear in the Hebrew but is supplied in the translation.
- Proverbs 19:27 tn The second line has an infinitive construct לִשְׁגוֹת (lishgot), meaning “to stray; to go astray; to err.” It indicates the result of the instruction—stop listening, and as a result you will go astray. The LXX took it differently: “A son who ceases to attend to discipline is likely to stray from words of knowledge.” RSV sees the final clause as the purpose of the instructions to be avoided: “do not listen to instructions to err.”
Proverbs 20:30
New American Standard Bible
Proverbs 20:30
New American Standard Bible
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Footnotes
- Proverbs 20:30 Lit chambers of the body
Proverbs 20:30
New English Translation
Proverbs 20:30
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Footnotes
- Proverbs 20:30 tc The verb מָרַק (maraq) means “to polish; to scour”; in the Hiphil it means “to cleanse away,” but it is only attested here, and that in the Kethib reading of תַּמְרִיק (tamriq). The Qere has תַּמְרוּק (tamruq, “are a means of cleansing”). The LXX has “blows and contusions fall on evil men, and stripes penetrate their inner beings”; the Latin has “the bruise of a wound cleanses away evil things.” C. H. Toy suggests emending the text to read “stripes cleanse the body, and blows the inward parts” or “cosmetics purify the body, and blows the soul” (Proverbs [ICC], 397). Cf. CEV “can knock all of the evil out of you.”
- Proverbs 20:30 tn The term “cleanse” does not appear in this line but is supplied in the translation in the light of the parallelism.
- Proverbs 20:30 sn Physical punishment may prove spiritually valuable. Other proverbs say that some people will never learn from this kind of punishment, but in general this may be the only thing that works for some cases.
Proverbs 23:12
New American Standard Bible
Proverbs 23:12
New American Standard Bible
12 Apply your heart to discipline,
And your ears to words of knowledge.
Proverbs 23:12
New English Translation
Proverbs 23:12
New English Translation
12 Apply[a] your heart to instruction
and your ears to the words of knowledge.
Footnotes
- Proverbs 23:12 tn Heb “bring.” The Hiphil imperative “come; enter” means “to apply the heart,” to use the heart or mind in the process. The same would be true in the second half: “to bring the ears” would mean to listen very carefully. Cf. TEV “Pay attention.”
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