² tn Or “he who gives heed to a word,” that is, “who listens to instruction” (cf. NIV, NLT).

¹ tn Heb “discipline.” The term refers to instruction that trains with discipline (e.g., Prov 1:2).

¹ tn The imperative שְׁמַע (sh^emaʿ, “Listen!”) forms an urgent exhortation which expects immediate compliance with parental instruction.

² tn Heb “I will instruct you and I will teach you in the way [in] which you should walk.”

³ tn The imperative could be subordinated to the first to provide a purpose clause, although a second instruction fits well enough.

¹ sn This chapter also will be almost identical to the instructions given earlier, with a few changes along the way.

¹ tn The verb is a Hiphil perfect (“make borders”) with vav (ו) consecutive, following the sequence of instructions.

¹ tn The imperfect has the nuance of instruction or injunction again, but it could also be given an obligatory nuance.

¹ sn The verb מָרַר (marar) anticipates the introduction of the theme of bitterness in the instructions for the Passover.

¹ tn The form is the perfect tense with the vav (ו) consecutive; it has the nuance of an imperfect of instruction.

² tn The particle הִנֵּה (hinneh, “look”) here introduces a logically foundational statement, upon which the coming instruction will be based.

¹ tn Heb “to [the] instruction and to [the] testimony.” The words “then you must recall” are supplied in the translation for stylistic reasons. In the Hebrew text vv. 19-20a are one long sentence, reading literally, “When they say to you…, to the instruction and to the testimony.” On the identity of the “instruction” and “testimony” see the notes at v. 16.

⁵ 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).

² 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.”

² sn The Hebrew word לֵב (lev) “heart” includes the mind. Hebrew does not separate “heart knowledge” and “head knowledge.” While “heart” may convey a deep commitment, the “mind” is crucial to considering and adopting the instruction. To have the instruction “on your mind” is critical to the deliberate talking to oneself needed to conform to the instruction, to meditating on it and assimilating it into one’s world view.

² tn That is, a cause for sinning. An alternate translation is “who instructed Balak to cause the people of Israel to sin by eating food sacrificed to idols…”

² sn This verse gives parenthetical advice to Timothy, to clarify what it means to keep pure (5:22c). Verse 24 resumes the instructions about elders.

¹ tn Grk “the instruction,” referring to orthodox Christian teaching and ministry in general, in contrast to that of the false teachers mentioned in 1:3-4.

² tn The two participles “instructing” (νουθετοῦντες, nouthetountes) and “teaching” (διδάσκοντες, didaskontes) are translated as participles of means (“by”) related to the finite verb “we proclaim” (καταγγέλλομεν, katangellomen).

³ sn These are the instructions of what to do with a healing (Lev 13:19; 14:1-11; Luke 5:14).