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Proverbs 15:5

Context

15:5 A fool rejects his father’s discipline,

but whoever heeds reproof shows good sense. 1 

Proverbs 15:10

Context

15:10 Severe discipline 2  is for the one who abandons the way;

the one who hates reproof 3  will die.

Proverbs 15:12

Context

15:12 The scorner does not love 4  one who corrects him; 5 

he will not go to 6  the wise.

Proverbs 15:22

Context

15:22 Plans fail 7  when there is no counsel,

but with abundant advisers they are established. 8 

Proverbs 15:31-33

Context

15:31 The person 9  who hears the reproof that leads to life 10 

is at home 11  among the wise. 12 

15:32 The one who refuses correction despises himself, 13 

but whoever hears 14  reproof acquires understanding. 15 

15:33 The fear of the Lord provides wise instruction, 16 

and before honor comes humility. 17 

1 tn Heb “is prudent” (so KJV, NASB, NRSV); NCV, NLT “is wise.” Anyone who accepts correction or rebuke will become prudent in life.

2 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 ra’, “severe discipline”) indicates a discipline that is catastrophic or harmful to life.

3 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.

4 sn This is an understatement, the opposite being intended (a figure called tapeinosis). A scorner rejects any efforts to reform him.

5 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.

6 tc The MT has אֶל (’el, “to [the wise]”), suggesting seeking the advice of the wise. The LXX, however, has “with the wise,” suggesting אֶת (’et).

7 tn Heb “go wrong” (so NRSV, NLT). The verb is the Hiphil infinitive absolute from פָּרַר, parar, which means “to break; to frustrate; to go wrong” (HALOT 975 s.v. I פרר 2). The plans are made ineffectual or are frustrated when there is insufficient counsel.

8 sn The proverb says essentially the same thing as 11:14, but differently.

9 tn Heb “ear” (so KJV, NRSV). The term “ear” is a synecdoche of part (= ear) for the whole (= person).

10 tn “Life” is an objective genitive: Reproof brings or preserves life. Cf. NIV “life-giving rebuke”; NLT “constructive criticism.”

11 tn Heb “lodges.” This means to live with, to be at home with.

12 sn The proverb is one full sentence; it affirms that a teachable person is among the wise.

13 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.

14 tn Or “heeds” (so NAB, NIV); NASB “listens to.”

15 tn The Hebrew text reads קוֹנֶה לֵּב (qoneh lev), the participle of קָנָה (qanah, “to acquire; to possess”) with its object, “heart.” The word “heart” is frequently a metonymy of subject, meaning all the capacities of the human spirit and/or mind. Here it refers to the ability to make judgments or discernment.

16 tn Heb “[is] instruction of wisdom” (KJV and NASB similar). The noun translated “wisdom” is an attributive genitive: “wise instruction.”

sn The idea of the first line is similar to Prov 1:7 and 9:10. Here it may mean that the fear of the Lord results from the discipline of wisdom, just as easily as it may mean that the fear of the Lord leads to the discipline of wisdom. The second reading harmonizes with the theme in the book that the fear of the Lord is the starting point.

17 tn Heb “[is] humility” (so KJV). The second clause is a parallel idea in that it stresses how one thing leads to another – humility to honor. Humble submission in faith to the Lord brings wisdom and honor.



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