Amsal 1:8

1:8 Listen, ¹  my child, ²  to the instruction ³  from ⁴  your father,

and do not forsake the teaching ⁵  from ⁶  your mother.

Amsal 4:10

4:10 Listen, my child, ⁷  and accept my words,

so that ⁸  the years of your life will be many. ⁹ 

Amsal 5:7

5:7 So now, children, ¹⁰  listen to me;

do not turn aside from the words I speak. ¹¹ 

Amsal 7:24

7:24 So now, sons, ¹²  listen to me,

and pay attention to the words I speak. ¹³ 

Amsal 8:33

8:33 Listen to my instruction ¹⁴  so that you may be wise, ¹⁵ 

and do not neglect it.

Amsal 19:20

19:20 Listen to advice ¹⁶  and receive discipline,

that ¹⁷  you may become wise ¹⁸  by the end of your life. ¹⁹ 

[1:8]  ¹ tn The imperative שְׁמַע (shÿma’, “Listen!”) forms an urgent exhortation which expects immediate compliance with parental instruction.

[1:8]  ² 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, bÿne) 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.

[1:8]  ³ tn Heb “training” or “discipline.” See note on 1:2.

[1:8]  ⁴ tn Heb “of.” The noun אָבִיךָ (’avikha, “of your father”) may be classified as a genitive of source.

[1:8]  ⁵ tn Heb “instruction.” In Proverbs the noun תּוֹרַה (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).

[1:8]  ⁶ tn Heb “of.” The noun אִמֶּךָ (’immekha, “of your mother”) may be classified as a genitive of source.

[4:10]  ⁷ tn Heb “my son” (likewise in v. 20).

[4:10]  ⁸ tn The vav prefixed to the imperfect verb follows an imperative; this volitive sequence depicts purpose/result.

[4:10]  ⁹ tn Heb “and the years of life will be many for you.”

[5:7]  ¹⁰ tn Heb “sons.”

[5:7]  ¹¹ tn Heb “the words of my mouth” (so KJV, NAB, NRSV).

[7:24]  ¹² tn The literal translation “sons” works well here in view of the warning. Cf. KJV, NAB, NRSV “children.”

[7:24]  ¹³ tn Heb “the words of my mouth.”

[8:33]  ¹⁴ tn Heb “discipline.”

[8:33]  ¹⁵ tn The construction uses two imperatives joined with the vav (ו); this is a volitive sequence in which result or consequence is being expressed.

[19:20]  ¹⁶ sn The advice refers in all probability to the teachings of the sages that will make one wise.

[19:20]  ¹⁷ tn The proverb is one continuous thought, but the second half of the verse provides the purpose for the imperatives of the first half.

[19:20]  ¹⁸ 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).

[19:20]  ¹⁹ tn Heb “become wise in your latter end” (cf. KJV, ASV) which could obviously be misunderstood.