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Proverbs 4:13

Context

4:13 Hold on to instruction, 1  do not let it go;

protect it, 2  because it is your life.

Proverbs 6:23

Context

6:23 For the commandments 3  are like 4  a lamp, 5 

instruction is like a light,

and rebukes of discipline are like 6  the road leading to life, 7 

Proverbs 10:17

Context

10:17 The one who heeds instruction 8  is on the way to 9  life,

but the one who rejects 10  rebuke goes astray.

Proverbs 16:17

Context

16:17 The highway 11  of the upright is to turn 12  away from evil;

the one who guards 13  his way safeguards his life. 14 

1 tn Heb “discipline.”

2 tn The form נִצְּרֶהָ (nitsÿreha, from נָצַר, natsar) has an anomalous doubled letter (see GKC 73 §20.h).

3 tn Heb “the commandment” (so KJV, NASB, NRSV).

4 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.

5 sn The terms “lamp,” “light,” and “way” are all metaphors. The positive teachings and commandments will illumine or reveal to the disciple the way to life; the disciplinary correctives will provide guidance into fullness of life.

6 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.

7 tn Heb “the way of life” (so KJV, NASB, NRSV); NIV, NLT “the way to life.” The noun “life” is a genitive following the construct “way.” It could be an attributive genitive modifying the kind of way/course of life that instruction provides, but it could also be objective in that the course of life followed would produce and lead to life.

8 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).

9 tn The term is a genitive of location indicating the goal (IBHS 147-48 §9.5.2f).

10 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.

11 sn The point of righteous living is made with the image of a highway, a raised and well-graded road (a hypocatastasis, implying a comparison between a highway and the right way of living).

12 tn The form סוּר (sur) is a Qal infinitive; it indicates that a purpose of the righteous life is to turn away from evil. “Evil” here has the sense of sinful living. So the first line asserts that the well-cared-for life avoids sin.

13 sn The second half of the verse uses two different words for “guard”; this one is נֹצֵר (notser) “the one who guards his way,” and the first is שֹׁמֵר (shomer) “the one who guards his life” (the order of the words is reversed in the translation). The second colon then explains further the first (synthetic parallelism), because to guard one’s way preserves life.

14 tc The LXX adds three lines after 17a and one after 17b: “The paths of life turn aside from evils, and the ways of righteousness are length of life; he who receives instruction will be prosperous, and he who regards reproofs will be made wise; he who guards his ways preserves his soul, and he who loves his life will spare his mouth.”



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