Amsal 8:14
Konteks8:14 Counsel and sound wisdom belong to me; 1
I possess understanding and might.
Amsal 15:32
Konteks15:32 The one who refuses correction despises himself, 2
but whoever hears 3 reproof acquires understanding. 4
Amsal 29:15
Konteks29:15 A rod and reproof 5 impart 6 wisdom,
but a child who is unrestrained 7 brings shame 8 to his mother. 9
Amsal 3:21
Konteks3:21 My child, do not let them 10 escape from your sight;
safeguard sound wisdom and discretion. 11
Amsal 9:10
Konteks
[8:14] 1 tc In the second half of v. 14 instead of אֲנִי (’ani) the editors propose reading simply לִי (li) as the renderings in the LXX, Latin, and Syriac suggest. Then, in place of the לִי that comes in the same colon, read וְלִי (vÿli). While the MT is a difficult reading, it can be translated as it is. It would be difficult to know exactly what the ancient versions were reading, because their translations could have been derived from either text. They represent an effort to smooth out the text.
[8:14] tn Heb “To me [belong] counsel and sound wisdom.” The second colon in the verse has: “I, understanding, to me and might.”
[8:14] sn In vv. 14-17 the pronouns come first and should receive greater prominence – although it is not always easy to do this with English.
[15:32] 2 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.
[15:32] 3 tn Or “heeds” (so NAB, NIV); NASB “listens to.”
[15:32] 4 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.
[29:15] 5 tn The word “rod” is a metonymy of cause, in which the instrument being used to discipline is mentioned in place of the process of disciplining someone. So the expression refers to the process of discipline that is designed to correct someone. Some understand the words “rod and reproof” to form a hendiadys, meaning “a correcting [or, reproving] rod” (cf. NAB, NIV “the rod of correction”).
[29:15] 6 tn Heb “gives” (so NAB).
[29:15] 7 tn The form is a Pual participle; the form means “to let loose” (from the meaning “to send”; cf. KJV, NIV “left to himself”), and so in this context “unrestrained.”
[29:15] 8 sn The Hebrew participle translated “brings shame” is a metonymy of effect; the cause is the unruly and foolish things that an unrestrained child will do.
[29:15] 9 sn The focus on the mother is probably a rhetorical variation for the “parent” (e.g., 17:21; 23:24-25) and is not meant to assume that only the mother will do the training and endure the shame for a case like this (e.g., 13:24; 23:13).
[3:21] 10 tn The object of the verb “escape” is either (1) wisdom, knowledge, and understanding in vv. 13-20 or (2) “wisdom and discretion” in the second colon of this verse. Several English versions transpose the terms “wisdom and discretion” from the second colon into the first colon for the sake of clarity and smoothness (e.g., RSV, NRSV, NIV, TEV, CEV).
NIV takes the subject from the second colon and reverses the clauses to clarify that.
[3:21] 11 tn Or: “purpose,” “power of devising.”
[9:10] 12 sn The difference between תְּחִלַּת (tÿkhillat) here and רֵאשִׁית (re’shit) of 1:7, if there is any substantial difference, is that this term refers to the starting point of wisdom, and the earlier one indicates the primary place of wisdom (K&D 16:202).
[9:10] 13 tn Heb “fear of the
[9:10] 14 tn Heb “knowledge of the Holy One” (so ASV, NAB, NASB, NIV, NRSV).
[9:10] 15 tn The word is in the plural in the Hebrew (literally “holy ones”; KJV “the holy”). It was translated “holy men” in Tg. Prov 9:10. But it probably was meant to signify the majestic nature of the
