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Proverbs 1:8
New English Translation

8 Listen,[a] my child,[b] to the instruction[c] from[d] your father,
and do not forsake the teaching[e] from[f] your mother.

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Footnotes

  1. Proverbs 1:8 tn The imperative שְׁמַע (shemaʿ, “Listen!”) forms an urgent exhortation which expects immediate compliance with parental instruction.
  2. Proverbs 1:8 tn Heb “my son.” It is likely that collections of proverbs grew up in the royal courts and were designed for the training of the youthful prince. But once the collection was included in the canon, the term “son” would be expanded to mean a disciple, for all the people were to learn wisdom when young. It would not be limited to sons alone but would include daughters—as the expression “the children of (בְּנֵי, bene) Israel” (including males and females) clearly shows. Several passages in the Mishnah and Talmud record instructions to teach daughters the Mosaic law so that they will be righteous and avoid sin as well. The translation “my child,” although not entirely satisfactory, will be used here.
  3. Proverbs 1:8 tn Heb “training” or “discipline.” See note on 1:2.
  4. Proverbs 1:8 tn Heb “of.” The noun אָבִיךָ (ʾavikha, “of your father”) may be classified as a genitive of source.
  5. Proverbs 1:8 tn Heb “instruction.” In Proverbs the noun תּוֹרָה (torah) often means “instruction” or “moral direction” rather than “law” (BDB 435 s.v. 1.a). It is related to יָרָה (yarah, “to point [or, show] the way” in the Hiphil (BDB 435). Instruction attempts to point a person in the right direction (e.g., Gen 46:28).
  6. Proverbs 1:8 tn Heb “of.” The noun אִמֶּךָ (ʾimmekha, “of your mother”) may be classified as a genitive of source.
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Proverbs 1:8
New Revised Standard Version Updated Edition

Warnings against Evil Companions

8 Hear, my child, your father’s instruction,
    and do not reject your mother’s teaching,(A)

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Proverbs 1:20-33
New English Translation

Warning Against Disregarding Wisdom

20 Wisdom[a] calls out[b] in the street,
she shouts loudly[c] in the plazas;[d]
21 at the head of the noisy streets[e] she calls,
in the entrances of the gates in the city[f] she utters her words:[g]
22 “How long will you simpletons[h] love naiveté?[i]
How long[j] have mockers[k] delighted in[l] mockery?[m]
And how long[n] will fools[o] hate knowledge?
23 You should respond to[p] my rebuke.[q]
Then[r] I would pour out[s] my thoughts[t] to you;
I would make[u] my words known to you.
24 However,[v] because[w] I called but you refused to listen,[x]
because[y] I stretched out my hand[z] but no one was paying attention,[aa]
25 and you neglected[ab] all my advice,
and did not comply[ac] with my rebuke,
26 so[ad] I myself will laugh[ae] when disaster strikes you,[af]
I will mock when what you dread[ag] comes,
27 when what you dread[ah] comes like a whirlwind,[ai]
and disaster strikes you[aj] like a devastating storm,[ak]
when distressing trouble[al] comes on you.
28 Then they will call to me, but I will not answer;
they will diligently seek[am] me, but they will not find me.
29 Because[an] they hated moral knowledge,[ao]
and did not choose to fear the Lord,[ap]
30 they did not comply with my advice,
they spurned[aq] all my rebuke.
31 Therefore[ar] they will eat from the fruit[as] of their way,[at]
and they will be stuffed full[au] of their own counsel.
32 For the waywardness[av] of the
simpletons will kill[aw] them,
and the careless ease[ax] of fools will destroy them.
33 But the one who listens[ay] to me will live in security,[az]
and will be at ease[ba] from the dread of harm.”

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Footnotes

  1. Proverbs 1:20 tn The noun חָכְמָה (khokhmah, “wisdom”) is the abstract feminine plural form. It probably functions as a plural of intensity, stressing the all-embracing, elevated wisdom (W. McKane, Proverbs [OTL], 272). As in 8:1-9:11, Wisdom is personified as a righteous woman in 1:20-33.
  2. Proverbs 1:20 sn The verb רָנַן (ranan, “to cry out, give a ringing cry”) always expresses excitement, whether of joyful praise or sorrowful lament (BDB 943 s.v.). Here it is an excited summons.
  3. Proverbs 1:20 tn Heb “she gives her voice.” The expression means to shout loudly (BDB 679 s.v. נָתַן Qal 1.x, HALOT 735 s.v. נָתַן Qal 12).
  4. Proverbs 1:20 sn The word רְחֹבוֹת (rekhovot, “plazas”) refers to the wide plazas or broad open spaces near the gate where all the people assembled. The personification of wisdom as a woman crying out in this place would be a vivid picture of the public appeal to all who pass by.
  5. Proverbs 1:21 tc MT reads הֹמִיּוֹת (homiyyot, “noisy streets”; Qal participle feminine plural from הָמָה [hamah], “to murmur; to roar”), referring to the busy, bustling place where the street branches off from the gate complex. The LXX reads τειχέων (teicheōn) which reflects חֹמוֹת (khomot), “walls” (feminine plural noun from חוֹמָה [khomah], “wall”): “She proclaims on the summits of the walls.” MT is preferred because it is the more difficult form. The LXX textual error was caused by simple omission of י (yod). In addition, the LXX expands the verse to read, “she sits at the gates of the princes, at the gates of the city she boldly says.” The shorter MT reading is preferred.
  6. Proverbs 1:21 sn The phrase “in the city” further defines the area of the entrance just inside the gate complex, the business area. In an ancient Near Eastern city, business dealings and judicial proceedings would both take place in this area.
  7. Proverbs 1:21 tn Heb “she speaks her words.”
  8. Proverbs 1:22 tn Wisdom addresses three types of people: simpletons (פְּתָיִם, petayim), scoffers (לֵצִים, letsim) and fools (כְּסִילִים, kesilim). 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.
  9. Proverbs 1:22 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 (petayim) “simpletons” and so forms a striking wordplay. This lack of wisdom and moral simplicity is inherent in the character of the naive person.
  10. Proverbs 1:22 tn The words “how long” appear in the first line of the verse and are understood by implication in each line. English style requires repeating the question words because of the changing of the tense of the verbs in the three lines.
  11. Proverbs 1:22 sn The term לֵצִים (letsim, “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).
  12. Proverbs 1:22 tn The Hebrew verb (חָמַד, khamad) is often translated in the future tense to match the other verbs in the verse. But “will love” and “will hate” are both imperfect forms of stative verbs which must be future. In contrast, the verb “to take pleasure; to delight” (חָמַד, khamad) is in the perfect conjugation and is morphologically dynamic (as indicated by its imperfect form ‏יַחְמֹד, yakhmod). Therefore it is past or perfective. By switching the time frame, the rebuke embedded in the question looks forward and back, both at what should not continue and what should not have been done.
  13. Proverbs 1:22 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.
  14. Proverbs 1:22 tn The words “how long” appear in the first line of the verse and are understood by implication in each line. English style requires repeating the question words because of the changing of the tense of the verbs in the three lines.
  15. Proverbs 1:22 sn The term “fool” (כְּסִיל, kesil) refers to the morally insensitive dullard (BDB 493 s.v.).
  16. Proverbs 1:23 tn The form of the verb יָשׁוּבוּ (yashuvu) is an imperfect from שׁוּב (shuv, “to return”). The translation depends on how it works with the preposition ל (lamed). Most frequently lamed means “to, toward.” But it can also mean “from” (HALOT 508 s.v. 5). If it means “to,” it says “you return to my rebuke” which is contrary to the context. Some translations (ESV, NIV) add “if” to make sense of the context. Others (NASB, NRSV, KJV) translate as an imperative, e.g. “turn to,” though they probably understood it as a jussive in meaning. If the preposition means “from” here, then it probably continues the series of questions in v. 22, “How long will you turn away from my rebuke?” Compare also Roland Murphy, Proverbs (WBC), 8, 10. While the precise formulation is in question, the rhetorical force is not. The translation is faithful to the rhetorical force of the clause.
  17. Proverbs 1:23 sn The noun תּוֹכַחַת (tokhakhat, “rebuke”) is used in all kinds of disputes including rebuking, arguing, reasoning, admonishing, and chiding. The term is broad enough to include here warning and rebuke. Cf. KJV, NAB, NRSV “reproof”; TEV “when I reprimand you”; CEV “correct you.”
  18. Proverbs 1:23 tn Heb “Behold!”
  19. Proverbs 1:23 tn The Hiphil cohortative of נָבַע (navaʿ, “to pour out”) describes the speaker’s resolution to pour out wisdom on those who respond.
  20. Proverbs 1:23 tn Heb “my spirit.” The term “spirit” (רוּחַ, ruakh) functions as a metonymy (= spirit) of association (= thoughts), as indicated by the parallelism with “my words” (דְּבָרַי, devaray). The noun רוּחַ (ruakh, “spirit”) can have a cognitive nuance, e.g., “spirit of wisdom” (Exod 28:3; Deut 34:9). It is used metonymically for “words” (Job 20:3) and “mind” (Isa 40:13; Ezek 11:5; 20:32; 1 Chr 28:12; see BDB 925 s.v. רוּחַ 6). The “spirit of wisdom” produces skill and capacity necessary for success (Isa 11:2; John 7:37-39).
  21. Proverbs 1:23 tn Here too the form is the cohortative, stressing the resolution of wisdom to reveal herself to the one who responds.
  22. Proverbs 1:24 tn The term “however” does not appear in the Hebrew text, but is implied by the contrast between the offer in 1:23 and the accusation in 1:24-25. It is supplied in the translation for the sake of clarity.
  23. Proverbs 1:24 tn The particle יַעַן (yaʿan, “because”) introduces a causal clause which forms part of an extended protasis; the apodosis is 1:26.
  24. Proverbs 1:24 tn The phrase “to listen” does not appear in the Hebrew but is supplied in the translation for the sake of clarity.
  25. Proverbs 1:24 tn The term “because” does not appear in this line but is implied by the parallelism; it is supplied in the translation for clarity and smoothness.
  26. Proverbs 1:24 sn This expression is a metonymy of adjunct; it is a gesture that goes with the appeal for some to approach.
  27. Proverbs 1:24 tn The participle expresses the circumstances while she stretched out her hand.
  28. Proverbs 1:25 tn The verb III פָּרַע (paraʿ) means “to let go; to let alone” (BDB 828 s.v.). It can refer to unkempt hair of the head (Lev 10:6) or lack of moral restraint: “to let things run free” (Exod 32:25; Prov 28:19). Here it means “to avoid, neglect” the offer of wisdom (BDB 829 s.v. 2). As a preterite, or vayyiqtol, this verb continues the response of the naive and the fools from the previous verse. The structure of 1:24-25 is: “Because I did X, but you did Y, and [because] I did A, but you did B and C, and D.” Verse 25 has the “and C and D” portions.
  29. Proverbs 1:25 tn The verbs in this series are a participle, a preterite/vayyiqtol, and finally a perfect. “Neglected” is a preterite (matching the preterite “refused” in 1:24) giving the contrasting response to what Lady Wisdom did. “Did not comply” is a Hebrew perfect in order to expand on what “neglected” means, rather than give an additional response as another preterite would imply. For the word “comply, consent,” see 1:20.
  30. Proverbs 1:26 tn The conclusion or apodosis is now introduced.
  31. Proverbs 1:26 sn Laughing at the consequences of the fool’s rejection of wisdom does not convey hardness against the fool; it reveals the folly of rejecting wisdom (e.g., Ps 2:4). It vindicates wisdom and the appropriateness of the disaster (D. Kidner, Proverbs [TOTC], 60).
  32. Proverbs 1:26 tn Heb “at your disaster.” The second person masculine plural suffix is either (1) a genitive of worth: “the disaster due you” or (2) an objective genitive: “disaster strikes you.” The term “disaster” (אֵיד, ʾed) often refers to final life-ending calamity (Prov 6:15; 24:22; BDB 15 s.v. 3). The preposition ב (bet) focuses upon time here.
  33. Proverbs 1:26 tn Heb “your dread” (so NASB); KJV “your fear”; NRSV “panic.” The second person masculine plural suffix is a subjective genitive: “that which you dread.”
  34. Proverbs 1:27 tn Heb “your dread.” See note on 1:26.
  35. Proverbs 1:27 sn The term “whirlwind” (NAB, NIV, NRSV; cf. TEV, NLT “storm”) refers to a devastating storm and is related to the verb שׁוֹא (shoʾ, “to crash into ruins”; see BDB 996 s.v. שׁוֹאָה). Disaster will come swiftly and crush them like a devastating whirlwind.
  36. Proverbs 1:27 tn Heb “your disaster.” The second person masculine plural suffix is an objective genitive: “disaster strikes you.”
  37. Proverbs 1:27 tn Heb “like a storm.” The noun סוּפָה (sufah, “storm”) is often used in similes to describe sudden devastation (Isa 5:28; Hos 8:7; Amos 1:14).
  38. Proverbs 1:27 tn Heb “distress and trouble.” The nouns “distress and trouble” mean almost the same thing so they may form a hendiadys. The two similar sounding terms צוּקָה (tsuqah) and צָרָה (tsarah) also form a wordplay (paronomasia) which also links them together.
  39. Proverbs 1:28 tn Heb “look to.” The verb שָׁחַר (shakhar, “to look”) is used figuratively of intensely looking (i.e., seeking) for deliverance out of trouble (W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 366); cf. NLT “anxiously search for.” It is used elsewhere in parallelism with בָּקַשׁ (baqash, “to seek rescue”; Hos 5:15). It does not mean “to seek early” (cf. KJV) as is popularly taught due to etymological connections with the noun שַׁחַר (shakhar, “dawn”; so BDB 1007 s.v. שָׁחַר).
  40. Proverbs 1:29 sn The causal particle תַּחַת כִּי (takhat ki, “for the reason that”) explains why Lady Wisdom will not respond to their calls in the future. Their past refusal to listen means she will not listen and they will have to bear the consequences of their choices. The content repeats the previous accusation in verse 22 of hating moral knowledge. And the two halves of verse 29 echo the two parts of 1:7a, emphasizing how completely they have missed the mark.
  41. Proverbs 1:29 tn Heb “knowledge.” The noun דָעַת (daʿat, “knowledge”) refers to moral knowledge. See note on 1:7.
  42. Proverbs 1:29 tn Heb “the fear of the Lord.” The noun is an objective genitive; the Lord is to be the object of fear. See note on 1:7.
  43. Proverbs 1:30 tn The verb “spurned” (נָאַץ, naʾats) is parallel to “comply, accede to, be willing” (e.g., 1:10). This is how the morally stubborn fool acts (e.g., 15:5).
  44. Proverbs 1:31 tn The vav (ו) prefixed to the verb וְיֹאכְלוּ (veyoʾkhelu) functions in a consecutive logical sense: “therefore.”
  45. Proverbs 1:31 sn The expression “eat the fruit of” is a figurative expression (hypocatastasis) that compares the consequences of sin to agricultural growth that culminates in produce. They will suffer the consequences of their sinful actions, that is, they will “reap” what they “sow.”
  46. Proverbs 1:31 sn The words “way” (דֶּרֶךְ, derekh) and “counsel” (מוֹעֵצָה, moʿetsah) stand in strong contrast to the instruction of wisdom which gave counsel and rebuke to encourage a better way. They will bear the consequences of the course they follow and the advice they take (for that wrong advice, e.g., Ps 1:1).
  47. Proverbs 1:31 tn Heb “to eat to one’s fill.” The verb שָׂבֵעַ (saveaʿ) means (1) positive: “to eat one’s fill” so that one’s appetite is satisfied and (2) negative: “to eat in excess” as a glutton to the point of sickness and revulsion (BDB 959 s.v.). Fools will not only “eat” the fruit of their own way (v. 31a), they will be force-fed this revolting “menu” which will make them want to vomit (v. 31b) and eventually kill them (v. 32).
  48. Proverbs 1:32 tn Heb “turning away” (so KJV). The term מְשׁוּבַת (meshuvat, “turning away”) refers to moral defection and apostasy (BDB 1000 s.v.; cf. ASV “backsliding”). The noun מְשׁוּבַת (“turning away”) which appears at the end of Wisdom’s speech in 1:32 is from the same root as the verb תָּשׁוּבוּ (tashuvu, “turn!”) which appears at the beginning of this speech in 1:23. This repetition of the root שׁוּב (shuv, “to turn”) creates a wordplay: Because fools refuse to “turn to” wisdom (1:23), they will be destroyed by their “turning away” from wisdom (1:32). The wordplay highlights the poetic justice of their judgment. But here they have never embraced the teaching in the first place; so it means turning from the advice as opposed to turning to it.
  49. Proverbs 1:32 sn The Hebrew verb “to kill” (הָרַג, harag) is the end of the naive who refuse to change. The word is broad enough to include murder, massacre, killing in battle, and execution. Here it is judicial execution by God, using their own foolish choices as the means to ruin.
  50. Proverbs 1:32 tn Heb “complacency” (so NASB, NIV, NRSV, NLT); NAB “smugness.” The noun שַׁלְוַה (shalvah) means (1) positively: “quietness; peace; ease” and (2) negatively: “self-sufficiency; complacency; careless security” (BDB 1017 s.v.), which is the sense here. It is “repose gained by ignoring or neglecting the serious responsibilities of life” (C. H. Toy, Proverbs [ICC], 29).
  51. Proverbs 1:33 tn The participle is used substantivally here: “whoever listens” will enjoy the benefits of the instruction.
  52. Proverbs 1:33 tn The noun בֶּטַח (betakh, “security”) functions as an adverbial accusative of manner: “in security.” The phrase refers to living in a permanent settled condition without fear of danger (e.g., Deut 33:12; Ps 16:9). It is the antithesis of the dread of disaster facing the fool and the simple.
  53. Proverbs 1:33 tn The verb שַׁאֲנַן (shaʾanan) is a Palel perfect of שָׁאַן (shaʾan) which means “to be at ease; to rest securely” (BDB 983 s.v. שָׁאַן). Elsewhere it parallels the verb “to be undisturbed” (Jer 30:10), so it means “to rest undisturbed and quiet.” The combination of ו (vav) plus perfect continues the framework of the verb preceding it, in this case the imperfect.
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Proverbs 1:20-33
New Revised Standard Version Updated Edition

The Call of Wisdom

20 Wisdom cries out in the street;
    in the squares she raises her voice.(A)
21 At the busiest corner she cries out;
    at the entrance of the city gates she speaks:
22 “How long, O simple ones, will you love being simple?
How long will scoffers delight in their scoffing
    and fools hate knowledge?(B)
23 Give heed to my reproof;
I will pour out my thoughts to you;
    I will make my words known to you.(C)
24 Because I have called and you refused,
    have stretched out my hand and no one heeded,(D)
25 and because you have ignored all my counsel
    and would have none of my reproof,(E)
26 I also will laugh at your calamity;
    I will mock when panic strikes you,(F)
27 when panic strikes you like a storm
    and your calamity comes like a whirlwind,
    when distress and anguish come upon you.
28 Then they will call upon me, but I will not answer;
    they will seek me diligently but will not find me.(G)
29 Because they hated knowledge
    and did not choose the fear of the Lord,
30 would have none of my counsel
    and despised all my reproof,(H)
31 therefore they shall eat the fruit of their way
    and be sated with their own devices.(I)
32 For waywardness kills the simple,
    and the complacency of fools destroys them;(J)
33 but those who listen to me will be secure
    and will live at ease without dread of disaster.”(K)

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Proverbs 3:11-12
New English Translation

11 My child, do not despise discipline from the Lord,[a]
and do not loathe[b] his rebuke.
12 For the Lord disciplines[c] those he loves,
just as a father[d] disciplines[e] the son in whom he delights.

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Footnotes

  1. Proverbs 3:11 tn Heb “the discipline of the Lord.” Or “instruction,” see the note at 1:2.
  2. Proverbs 3:11 tn The verb קוּץ (quts) has a two-fold range of meaning: (1) “to feel a loathing; to abhor” and (2) “to feel a sickening dread” (BDB 880 s.v.). The parallelism with “do not despise” suggests the former nuance here. The common response to suffering is to loathe it; however, the righteous understand that it refines one’s moral character and that it is a means to the blessing.
  3. Proverbs 3:12 tn Heb “chastens.” The verb יָכַח (yakhakh) here means “to chasten; to punish” (HALOT 410 s.v. יכח 1) or “to correct; to rebuke” (BDB 407 s.v. 6). The context suggests some kind of corporeal discipline rather than mere verbal rebuke or cognitive correction. This verse is quoted in Heb 12:5-6 to show that suffering in the service of the Lord is a sign of membership in the covenant community (i.e., sonship).
  4. Proverbs 3:12 tc MT reads וּכְאָב (ukheʾav, “and like a father”) but the LXX reflects the Hiphil verb וְיַכְאִב (veyakhʾiv, “and scourges every son he receives”). Both readings fit the parallelism; however, it is unnecessary to emend MT which makes perfectly good sense. The fact that the writer of Hebrews quotes this passage from the LXX and it became part of the inspired NT text does not mean that the LXX reflects the original Hebrew reading here.
  5. Proverbs 3:12 tn The verb “disciplines” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of clarity.
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Proverbs 3:11-12
New Revised Standard Version Updated Edition

11 My child, do not despise the Lord’s discipline
    or be weary of his reproof,(A)
12 for the Lord reproves the one he loves,
    as a father the son in whom he delights.(B)

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Proverbs 4:1
New English Translation

Admonition to Follow Righteousness and Avoid Wickedness[a]

4 Listen, children,[b] to a father’s instruction,[c]
and pay attention so that you may gain[d] discernment.

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Footnotes

  1. Proverbs 4:1 sn The chapter includes an exhortation to acquire wisdom (1-4a), a list of the benefits of wisdom (4b-9), a call to pursue a righteous lifestyle (10-13), a warning against a wicked lifestyle (14-19), and an exhortation to righteousness (20-27).
  2. Proverbs 4:1 tn Heb “sons.” See note at 1:8.
  3. Proverbs 4:1 tn Or “warning.” See note at 1:2.
  4. Proverbs 4:1 tn Heb “in order to come to know.” As a stative verb, יָדַע (yadaʿ) can mean “to know” or “to come to know,” the latter essentially meaning “to learn.” The infinitive indicates the purpose of the earlier imperatives.
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Proverbs 4:1
New Revised Standard Version Updated Edition

Parental Advice

4 Listen, children, to a father’s instruction,
    and be attentive, that you may gain[a] insight,(A)

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Footnotes

  1. 4.1 Heb know
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Proverbs 9:7-8
New English Translation

7 Whoever corrects[a] a mocker is asking for[b] insult;[c]
whoever reproves a wicked person receives[d] abuse.
8 Do not reprove[e] a mocker or[f] he will hate you;
reprove a wise person and he will love you.

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Footnotes

  1. Proverbs 9:7 tn The active participle יֹסֵר (yoser) describes one who tries to correct by means of instruction and discipline; it is paralleled by the Hiphil participle which refers to someone who rebukes or reproves another. Anyone trying this on these types of people would be inviting trouble.
  2. Proverbs 9:7 tn Heb “receives for himself.”
  3. Proverbs 9:7 tn The word means “dishonor” or “disgrace.” It is paralleled with מוּמוֹ (mumo), translated “abuse.” The latter term means “blemish,” although some would emend the text to read “reproach.” The MT is figurative but not impossible to interpret: Whoever tries to rebuke a wicked person will receive only insults and perhaps physical attack.
  4. Proverbs 9:7 tn The verb “receives” is supplied in the translation for the sake of clarity and smoothness.
  5. Proverbs 9:8 tn In view of the expected response for reproof, the text now uses a negated jussive to advise against the attempt. This is paralleled antithetically by the imperative in the second colon. This imperative is in an understood conditional clause: “if you reprove a wise person.”
  6. Proverbs 9:8 tn Heb “lest he hate you.” The particle פֶּן (pen, “lest”) expresses fear or precaution (R. J. Williams, Hebrew Syntax, 79, §476). The antonyms “love” and “hate” suggest that the latter means “reject” and the former means “choosing and embracing.”
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Proverbs 9:7-8
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General Maxims

7 Whoever corrects a scoffer wins abuse;
    whoever rebukes the wicked gets hurt.(A)
8 Do not rebuke a scoffer, lest he hate you;
    rebuke the wise, and he will love you.(B)

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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.

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Footnotes

  1. 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).
  2. Proverbs 10:17 tn The term is a genitive of location indicating the goal (IBHS 147-48 §9.5.2f).
  3. 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.
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Proverbs 10:17
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17 Whoever heeds instruction is on the path to life,
    but one who rejects a rebuke goes astray.

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Proverbs 12:1
New English Translation

12 The one who loves discipline loves knowledge,[a]
but the one who hates reproof is stupid.[b]

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Footnotes

  1. Proverbs 12:1 sn Those who wish to improve themselves must learn to accept correction; the fool hates/rejects any correction.
  2. 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).
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Proverbs 12:1
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12 Whoever loves discipline loves knowledge,
    but those who hate to be rebuked are stupid.(A)

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Proverbs 13:1
New English Translation

13 A wise son accepts his father’s discipline,[a]
but a scoffer[b] has never listened to[c] rebuke.

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  1. 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.
  2. 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.
  3. Proverbs 13:1 tn Heb “has not listened.” The perfect verb has been chosen to emphasize the past pattern of the scoffer.
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Proverbs 13:1
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13 A wise child loves discipline,[a]
    but a scoffer does not listen to rebuke.(A)

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  1. 13.1 Cn: Heb A wise child the discipline of his father
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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]

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  1. 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.).
  2. 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.
  3. 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).
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Proverbs 13:18
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18 Poverty and disgrace are for the one who ignores instruction,
    but one who heeds reproof is honored.(A)

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Proverbs 15:5
New English Translation

5 A fool rejects his father’s discipline,
but whoever heeds reproof shows good sense.[a]

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  1. 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.
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Proverbs 15:5
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5 A fool despises a parent’s instruction,
    but the one who heeds admonition is prudent.(A)

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Proverbs 15:12
New English Translation

12 The scorner will not love[a] one who corrects him;[b]
he will not go to[c] the wise.

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  1. 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.
  2. 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.
  3. 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).
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Proverbs 15:12
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12 Scoffers do not like to be rebuked;
    they will not go to the wise.(A)

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Proverbs 15:32
New English Translation

32 The one who refuses correction despises himself,[a]
but whoever listens to[b] reproof acquires understanding.[c]

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  1. 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.
  2. 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.
  3. 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.
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Proverbs 15:32
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32 Those who ignore instruction despise themselves,
    but those who heed admonition gain understanding.(A)

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