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 4:2

4:2 Because I give ⁷  you good instruction, ⁸ 

do not forsake my teaching.

Amsal 8:33

8:33 Listen to my instruction ⁹  so that you may be wise, ¹⁰ 

and do not neglect it.

Amsal 15:5

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

but whoever heeds reproof shows good sense. ¹¹ 

Amsal 19:20

19:20 Listen to advice ¹²  and receive discipline,

that ¹³  you may become wise ¹⁴  by the end of your life. ¹⁵ 

Amsal 23:12

23:12 Apply ¹⁶  your heart to instruction

and your ears to the words of knowledge.

[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.

[4:2]  ⁷ tn The perfect tense has the nuance of instantaneous perfect; the sage is now calling the disciples to listen. It could also be a perfect of resolve, indicating what he is determined to do.

[4:2]  ⁸ tn The word לֶקַח (leqakh, “instruction”) can be subjective (instruction acquired) or objective (the thing being taught). The latter fits best here.

[8:33]  ⁹ tn Heb “discipline.”

[8:33]  ¹⁰ tn The construction uses two imperatives joined with the vav (ו); this is a volitive sequence in which result or consequence is being expressed.

[15:5]  ¹¹ tn Heb “is prudent” (so KJV, NASB, NRSV); NCV, NLT “is wise.” Anyone who accepts correction or rebuke will become prudent in life.

[19:20]  ¹² sn The advice refers in all probability to the teachings of the sages that will make one wise.

[19:20]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn Heb “become wise in your latter end” (cf. KJV, ASV) which could obviously be misunderstood.

[23:12]  ¹⁶ tn Heb “bring.” The Hiphil imperative “come; enter” means “to apply the heart,” to use the heart or mind in the process. The same would be true in the second half: “to bring the ears” would mean to listen very carefully. Cf. TEV “Pay attention.”