Deuteronomy 4:9-10

Reminder of the Horeb Covenant

4:9 Again, however, pay very careful attention, ¹  lest you forget the things you have seen and disregard them for the rest of your life; instead teach them to your children and grandchildren. 4:10 You ²  stood before the Lord your God at Horeb and he ³  said to me, “Assemble the people before me so that I can tell them my commands. ⁴  Then they will learn to revere me all the days they live in the land, and they will instruct their children.”

Deuteronomy 6:7

6:7 and you must teach ⁵  them to your children and speak of them as you sit in your house, as you walk along the road, ⁶  as you lie down, and as you get up.

Psalms 34:11

34:11 Come children! Listen to me!

I will teach you what it means to fear the Lord. ⁷ 

Psalms 78:5-6

78:5 He established a rule ⁸  in Jacob;

he set up a law in Israel.

He commanded our ancestors

to make his deeds known to their descendants, ⁹ 

78:6 so that the next generation, children yet to be born,

might know about them.

They will grow up and tell their descendants about them. ¹⁰ 

Proverbs 2:1

Benefits of Seeking Wisdom ¹¹ 

2:1 My child, ¹²  if ¹³  you receive my words,

and store up ¹⁴  my commands within you,

Proverbs 4:1-27

Admonition to Follow Righteousness and Avoid Wickedness ¹⁵ 

4:1 Listen, children, ¹⁶  to a father’s instruction, ¹⁷ 

and pay attention so that ¹⁸  you may gain ¹⁹  discernment.

4:2 Because I give ²⁰  you good instruction, ²¹ 

do not forsake my teaching.

4:3 When I was a son to my father, ²² 

a tender only child ²³  before my mother,

4:4 he taught me, and he said to me:

“Let your heart lay hold of my words;

keep my commands so that ²⁴  you will live.

4:5 Acquire wisdom, acquire understanding;

do not forget and do not turn aside from the words I speak. ²⁵ 

4:6 Do not forsake wisdom, ²⁶  and she will protect you;

love her, and she will guard you.

4:7 Wisdom is supreme ²⁷  – so ²⁸  acquire wisdom,

and whatever you acquire, ²⁹  acquire understanding! ³⁰ 

4:8 Esteem her highly ³¹  and she will exalt you;

she will honor you if you embrace her.

4:9 She will place a fair ³²  garland on your head;

she will bestow ³³  a beautiful crown ³⁴  on you.”

4:10 Listen, my child, ³⁵  and accept my words,

so that ³⁶  the years of your life will be many. ³⁷ 

4:11 I will guide you ³⁸  in the way of wisdom

and I will lead you in upright paths. ³⁹ 

4:12 When you walk, your steps ⁴⁰  will not be hampered, ⁴¹ 

and when you run, ⁴²  you will not stumble.

4:13 Hold on to instruction, ⁴³  do not let it go;

protect it, ⁴⁴  because it is your life.

4:14 Do not enter the path of the wicked

or walk ⁴⁵  in the way of those who are evil.

4:15 Avoid it, do not go on it;

turn away from it, and go on. ⁴⁶ 

4:16 For they cannot sleep unless they cause harm; ⁴⁷ 

they are robbed of sleep ⁴⁸  until they make someone stumble. ⁴⁹ 

4:17 For they eat bread ⁵⁰  gained from wickedness ⁵¹ 

and drink wine obtained from violence. ⁵² 

4:18 But the path of the righteous is like the bright morning light, ⁵³ 

growing brighter and brighter ⁵⁴  until full day. ⁵⁵ 

4:19 The way of the wicked is like gloomy darkness; ⁵⁶ 

they do not know what causes them to stumble. ⁵⁷ 

4:20 My child, pay attention to my words;

listen attentively ⁵⁸  to my sayings.

4:21 Do not let them depart ⁵⁹  from your sight,

guard ⁶⁰  them within your heart; ⁶¹ 

4:22 for they are life to those who find them

and healing to one’s entire body. ⁶² 

4:23 Guard your heart with all vigilance, ⁶³ 

for from it are the sources ⁶⁴  of life.

4:24 Remove perverse speech ⁶⁵  from your mouth; ⁶⁶ 

keep devious talk far from your lips. ⁶⁷ 

4:25 Let your eyes look directly ⁶⁸  in front of you

and let your gaze ⁶⁹  look straight before you.

4:26 Make the path for your feet ⁷⁰  level, ⁷¹ 

so that ⁷²  all your ways may be established. ⁷³ 

4:27 Do not turn ⁷⁴  to the right or to the left;

turn yourself ⁷⁵  away from evil. ⁷⁶ 

Isaiah 38:19

38:19 The living person, the living person, he gives you thanks,

as I do today.

A father tells his sons about your faithfulness.

[4:9]  ¹ tn Heb “watch yourself and watch your soul carefully.”

[4:10]  ² tn The text begins with “(the) day (in) which.” In the Hebrew text v. 10 is subordinate to v. 11, but for stylistic reasons the translation treats v. 10 as an independent clause, necessitating the omission of the subordinating temporal phrase at the beginning of the verse.

[4:10]  ³ tn Heb “the Lord.” See note on “he” in 4:3.

[4:10]  ⁴ tn Heb “my words.” See v. 13; in Hebrew the “ten commandments” are the “ten words.”

[6:7]  ⁵ tn Heb “repeat” (so NLT). If from the root I שָׁנַן (shanan), the verb means essentially to “engrave,” that is, “to teach incisively” (Piel); note NAB “Drill them into your children.” Cf. BDB 1041-42 s.v.

[6:7]  ⁶ tn Or “as you are away on a journey” (cf. NRSV, TEV, NLT); NAB “at home and abroad.”

[34:11]  ⁷ tn Heb “the fear of the Lord I will teach you.” In vv. 13-14 the psalmist explains to his audience what it means to “fear” the Lord.

[78:5]  ⁸ tn The Hebrew noun עֵדוּת (’edut) refers here to God’s command that the older generation teach their children about God’s mighty deeds in the nation’s history (see Exod 10:2; Deut 4:9; 6:20-25).

[78:5]  ⁹ tn Heb “which he commanded our fathers to make them known to their sons.” The plural suffix “them” probably refers back to the Lord’s mighty deeds (see vv. 3-4).

[78:6]  ¹⁰ tn Heb “in order that they might know, a following generation, sons [who] will be born, they will arise and will tell to their sons.”

[2:1]  ¹¹ sn The chapter begins with an admonition to receive wisdom (1-4) and then traces the benefits: the knowledge of God and his protection (5-8), moral discernment for living (9-11), protection from evil men (12-15) and immoral women (16-19), and enablement for righteous living (20-22).

[2:1]  ¹² tn Heb “my son.”

[2:1]  ¹³ sn Verses 1-11 form one long conditional sentence in the Hebrew text: (1) the protasis (“if…”) encompasses vv. 1-4 and (2) the apodosis (“then…”) consists of two parallel panels in vv. 5-8 and vv. 9-11 both of which are introduced by the particle אָז (’az, “then”).

[2:1]  ¹⁴ sn The verb “to store up” (צָפַן, tsafan; cf. NAB, NLT “treasure”) in the second colon qualifies the term “receive” (לָקַח, laqakh) in the first, just as “commands” intensifies “words.” This pattern of intensification through parallelism occurs throughout the next three verses. The verb “to store up; to treasure” is used in reference to things of value for future use, e.g., wealth, dowry for a bride. Since proverbs will be useful throughout life and not always immediately applicable, the idea of storing up the sayings is fitting. They will form the way people think which in turn will influence attitudes (W. G. Plaut, Proverbs, 43).

[4:1]  ¹⁵ sn The chapter includes an exhortation to acquire wisdom (1-4a), a list of the benefits of wisdom (4b-9), a call to pursue a righteous lifestyle (10-13), a warning against a wicked lifestyle (14-19), and an exhortation to righteousness (20-27).

[4:1]  ¹⁶ tn Heb “sons.”

[4:1]  ¹⁷ tn Heb “discipline.”

[4:1]  ¹⁸ tn The Qal infinitive construct with preposition ל (lamed) indicates the purpose/result of the preceding imperative.

[4:1]  ¹⁹ tn Heb “know” (so KJV, ASV).

[4:2]  ²⁰ 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]  ²¹ tn The word לֶקַח (leqakh, “instruction”) can be subjective (instruction acquired) or objective (the thing being taught). The latter fits best here.

[4:3]  ²² tn Or “a boy with my father.”

[4:3]  ²³ tc The LXX introduces the ideas of “obedient” and “beloved” for these two terms. This seems to be a free rendering, if not a translation of a different Hebrew textual tradition. The MT makes good sense and requires no emendation.

[4:4]  ²⁴ tn The imperative with the vav expresses volitional sequence after the preceding imperative: “keep and then you will live,” meaning “keep so that you may live.”

[4:5]  ²⁵ tn Heb “from the words of my mouth” (so KJV, NASB, NRSV); TEV, CEV “what I say.”

[4:6]  ²⁶ tn Heb “her”; the 3rd person feminine singular referent is personified “wisdom,” which has been specified in the translation for clarity.

[4:7]  ²⁷ tn The absolute and construct state of רֵאשִׁית (re’shit) are identical (BDB 912 s.v.). Some treat רֵאשִׁית חָכְמָה (re’shit khokhmah) as a genitive-construct phrase: “the beginning of wisdom” (cf. NAB, NASB, NRSV). Others take רֵאשִׁית as an absolute functioning as predicate and חָכְמָה as the subject: “wisdom is the first/chief thing” (cf. KJV, ASV). The context here suggests the predicate.

[4:7]  ²⁸ tn The term “so” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness and style.

[4:7]  ²⁹ tn The noun קִנְיָן (qinyan) means “thing got or acquired; acquisition” (BDB 889 s.v.). With the preposition that denotes price, it means “with (or at the price of) all that you have acquired.” The point is that no price is too high for wisdom – give everything for it (K&D 16:108).

[4:7]  ³⁰ tc The verse is not in the LXX; some textual critics delete the verse as an impossible gloss that interrupts vv. 6 and 8 (e.g., C. H. Toy, Proverbs [ICC], 88).

[4:8]  ³¹ tn The verb is the Pilpel imperative from סָלַל (salal, “to lift up; to cast up”). So the imperative means “exalt her; esteem her highly; prize her.”

[4:9]  ³² sn The personification of wisdom continues with the bestowal of a wreath for the head (e.g., 1:9). The point is that grace will be given to the individual like a wreath about the head.

[4:9]  ³³ tn The verb מָגַן (magan) is a Piel (denominative) verb from the noun “shield.” Here it means “to bestow” (BDB 171 s.v.).

[4:9]  ³⁴ sn This verse uses wedding imagery: The wife (wisdom) who is embraced by her husband (the disciple) will place the wedding crown on the head of her new bridegroom. Wisdom, like a virtuous wife, will crown the individual with honor and grace.

[4:10]  ³⁵ tn Heb “my son” (likewise in v. 20).

[4:10]  ³⁶ tn The vav prefixed to the imperfect verb follows an imperative; this volitive sequence depicts purpose/result.

[4:10]  ³⁷ tn Heb “and the years of life will be many for you.”

[4:11]  ³⁸ tn The form הֹרֵתִיךָ (horetikha) is the Hiphil perfect with a suffix from the root יָרָה (yarah, “to guide”). This and the parallel verb should be taken as instantaneous perfects, translated as an English present tense: The sage is now instructing or pointing the way.

[4:11]  ³⁹ tn Heb “in the tracks of uprightness”; cf. NAB “on straightforward paths.” Both the verb and the object of the preposition make use of the idiom – the verb is the Hiphil perfect from דֶּרֶךְ (derekh, related to “road; way”) and the object is “wagon tracks, paths.”

[4:12]  ⁴⁰ sn The noun צַעֲדֶךָ (tsa’adekha, “your steps”) and the temporal infinitive בְּלֶכְתְּךָ (belekhtÿkha, “when you walk”) use the idiom of walking to represent the course of life. On that course there will be no obstacles; the “path” will be straight – morally and practically.

[4:12]  ⁴¹ sn The verb צָרַר (tsarar, “to be narrow; to be constricted”) refers to that which is narrow or constricted, signifying distress, trouble, adversity; that which was wide-open or broad represents freedom and deliverance.

[4:12]  ⁴² sn The progression from walking to running is an idiom called “anabasis,” suggesting that as greater and swifter progress is made, there will be nothing to impede the progress (e.g., Isa 40:31).

[4:13]  ⁴³ tn Heb “discipline.”

[4:13]  ⁴⁴ tn The form נִצְּרֶהָ (nitsÿreha, from נָצַר, natsar) has an anomalous doubled letter (see GKC 73 §20.h).

[4:14]  ⁴⁵ tn The verb אָשַׁר (’ashar, “to walk”) is not to be confused with the identically spelled homonym אָשַׁר “to pronounce happy” as in BDB 80 s.v. אָשַׁר.

[4:15]  ⁴⁶ sn The verb עָבַר (’avar, “to cross over; to travel through”) ends both cola. In the first it warns against going on wrong paths; in the second it means “to go your own way,” but may hint that the way will cross over the wrong way. The rapid sequence of commands stresses the urgency of the matter.

[4:16]  ⁴⁷ sn The verb is רָעַע (ra’a’), which means “to do evil; to harm.” The verse is using the figure of hyperbole to stress the preoccupation of some people with causing trouble. R. L. Alden says, “How sick to find peace only at the price of another man’s misfortune” (Proverbs, 47).

[4:16]  ⁴⁸ sn Heb “their sleep is robbed/seized”; these expressions are metonymical for their restlessness in plotting evil.

[4:16]  ⁴⁹ sn The Hiphil imperfect (Kethib) means “cause to stumble.” This idiom (from hypocatastasis) means “bring injury/ruin to someone” (BDB 505-6 s.v. כָּשַׁל Hiph.1).

[4:17]  ⁵⁰ tn The noun is a cognate accusative stressing that they consume wickedness.

[4:17]  ⁵¹ tn Heb “the bread of wickedness” (so KJV, NAB, NIV, NRSV). There are two ways to take the genitives: (1) genitives of apposition: wickedness and violence are their food and drink (cf. TEV, CEV, NLT), or (2) genitives of source: they derive their livelihood from the evil they do (C. H. Toy, Proverbs [ICC], 93).

[4:17]  ⁵² tn Heb “the wine of violence” (so KJV, NAB, NIV, NRSV). This is a genitive of source, meaning that the wine they drink was plundered from their violent crime. The Hebrew is structured in an AB:BA chiasm: “For they eat the bread of wickedness, and the wine of violence they drink.” The word order in the translation is reversed for the sake of smoothness and readability.

[4:18]  ⁵³ tn Heb “like light of brightness.” This construction is an attributive genitive: “bright light.” The word “light” (אוֹר, ’or) refers to the early morning light or the dawn (BDB 21 s.v.). The point of the simile is that the course of life that the righteous follow is like the clear, bright morning light. It is illumined, clear, easy to follow, and healthy and safe – the opposite of what darkness represents.

[4:18]  ⁵⁴ tn The construction uses the Qal active participle of הָלַךְ (halakh) in a metaphorical sense to add the idea of continuance or continually to the participle הוֹלֵךְ (holekh). Here the path was growing light, but the added participle signifies continually.

[4:18]  ⁵⁵ tn Heb “until the day is established.” This expression refers to the coming of the full day or the time of high noon.

[4:19]  ⁵⁶ sn The simile describes ignorance or spiritual blindness, sinfulness, calamity, despair.

[4:19]  ⁵⁷ tn Heb “in what they stumble.”

[4:20]  ⁵⁸ tn Heb “incline your ear.” The verb הַט (hat) is the Hiphil imperative from נָטָה (natah, Hiphil: “to turn to; to incline”). The idiom “to incline the ear” gives the picture of “lean over and listen closely.”

[4:21]  ⁵⁹ tn The Hiphil form יַלִּיזוּ (yallizu) follows the Aramaic with gemination. The verb means “to turn aside; to depart” (intransitive Hiphil or inner causative).

[4:21]  ⁶⁰ tn Or “keep” (so KJV, NIV, NRSV and many others).

[4:21]  ⁶¹ sn The words “eyes” and “heart” are metonymies of subject representing the faculties of each. Cf. CEV “think about it all.”

[4:22]  ⁶² tn Heb “to all of his flesh.”

[4:23]  ⁶³ tn Heb “more than all guarding.” This idiom means “with all vigilance.” The construction uses the preposition מִן (min) to express “above; beyond,” the word “all” and the noun “prison; guard; act of guarding.” The latter is the use here (BDB 1038 s.v. מִשְׁמָר).

[4:23]  ⁶⁴ sn The word תּוֹצְאוֹת (tots’ot, from יָצָא, yatsa’) means “outgoings; extremities; sources.” It is used here for starting points, like a fountainhead, and so the translation “sources” works well.

[4:24]  ⁶⁵ tn Heb “crookedness.” The noun עִקְּשׁוּת (’iqqÿshut) refers to what is morally twisted or perverted. Here it refers to things that are said (cf. NAB “dishonest talk”; NRSV “crooked speech”). The term “mouth” functions as a metonymy of cause for perverse speech. Such perverse talking could be subtle or blatant.

[4:24]  ⁶⁶ tn Heb “crookedness of mouth.”

[4:24]  ⁶⁷ tn Heb “deviousness of lips put far from you.”

[4:25]  ⁶⁸ tn The jussives in this verse are both Hiphil, the first from the verb “to gaze; to look intently [or, carefully],” (נָבַט, navat) and the second from the verb “to be smooth, straight” (יָשָׁר, yashar).

[4:25]  ⁶⁹ tn Heb “your eyelids.” The term “eyelids” is often a poetic synonym for “eye” (it is a metonymy of adjunct, something connected with the eye put for the eye that sees); it may intensify the idea as one might squint to gain a clearer look.

[4:26]  ⁷⁰ tn Heb “path of your foot.”

[4:26]  ⁷¹ sn The verb is a denominative Piel from the word פֶּלֶס (peles), “balance; scale.” In addition to telling the disciple to keep focused on a righteous life, the sage tells him to keep his path level, which is figurative for living the righteous life.

[4:26]  ⁷² tn The vav prefixed to the beginning of this dependent clause denotes purpose/result following the preceding imperative.

[4:26]  ⁷³ tn The Niphal jussive from כּוּן (cun, “to be fixed; to be established; to be steadfast”) continues the idiom of walking and ways for the moral sense in life.

[4:27]  ⁷⁴ sn The two verbs in this verse are from different roots, but nonetheless share the same semantic domain. The first verb is תֵּט (tet), a jussive from נָטָה (natah), which means “to turn aside” (Hiphil); the second verb is the Hiphil imperative of סוּר (sur), which means “to cause to turn to the side” (Hiphil). The disciple is not to leave the path of righteousness; but to stay on the path he must leave evil.

[4:27]  ⁷⁵ tn Heb “your foot” (so NAB, NIV, NRSV). The term רַגְלְךָ (raglÿkha, “your foot”) is a synecdoche of part (= foot) for the whole person (= “yourself”).

[4:27]  ⁷⁶ tc The LXX adds, “For the way of the right hand God knows, but those of the left hand are distorted; and he himself will make straight your paths and guide your goings in peace.” The ideas presented here are not out of harmony with Proverbs, but the section clearly shows an expansion by the translator. For a brief discussion of whether this addition is Jewish or early Christian, see C. H. Toy, Proverbs (ICC), 99.