Discovery BoxProverbs 1:8-9
Context1:8 Listen, 1 my child, 2 to the instruction 3 from 4 your father,
and do not forsake the teaching 5 from 6 your mother.
1:9 For they will be like 7 an elegant 8 garland 9 on 10 your head,
and like 11 pendants 12 around 13 your neck.
Proverbs 7:1-4
Context7:1 My child, 15 keep my words
and treasure up my commands in your own keeping. 16
7:2 Keep my commands 17 so that you may live, 18
and obey 19 my instruction as your most prized possession. 20
7:3 Bind them on your forearm; 21
write them on the tablet of your heart. 22
7:4 Say to wisdom, “You are my sister,” 23
and call understanding a close relative,
Proverbs 23:22
Context23:22 Listen to your father who begot you,
and do not despise your mother when she is old.
Proverbs 30:11
Context30:11 There is a generation 24 who curse their fathers
and do not bless their mothers. 25
Deuteronomy 21:18
Context21:18 If a person has a stubborn, rebellious son who pays no attention to his father or mother, and they discipline him to no avail, 26
Deuteronomy 27:16
Context27:16 ‘Cursed 27 is the one who disrespects 28 his father and mother.’ Then all the people will say, ‘Amen!’
Ephesians 6:1
Context6:1 Children, 29 obey your parents in the Lord 30 for this is right.
[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.
[1:9] 7 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
[1:9] 8 tn Heb “a garland of grace.” The word חֵן (khen, “grace”) refers to qualities that make a person pleasant and agreeable, e.g., a gracious and charming person (BDB 336 s.v.). The metaphor compares the teachings that produce these qualities to an attractive wreath.
[1:9] 9 tn The noun לִוְיַה (livyah, “wreath; garland”) refers to a headdress and appears only twice in the OT (Prov 1:9; 4:9; BDB 531 s.v.; HALOT 524 s.v.).
[1:9] 11 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
[1:9] 12 tn Cf. KJV, ASV “chains”; NIV “a chain”; but this English term could suggest a prisoner’s chain to the modern reader rather than adornment.
[7:1] 14 sn The chapter begins with the important teaching of the father (1-5), then it focuses on the seduction: first of the victim (6-9), then the temptress (10-12), then the seduction (13-20), and the capitulation (21-23); the chapter concludes with the deadly results of consorting (24-27).
[7:1] 16 tn Heb “within you” (so NASB, NIV); KJV, ASV, NRSV “with you.” BDB 860 s.v. צָפַן Qal.1 suggests that “within you” means “in your own keeping.”
[7:2] 17 tc Before v. 2 the LXX inserts: “My son, fear the
[7:2] 18 tn The construction of an imperative with the vav (ו) of sequence after another imperative denotes a logical sequence of purpose or result: “that you may live,” or “and you will live.”
[7:2] 19 tn The term “obey” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied for the sake of clarity and smoothness. Some English versions, in light of the second line of v. 1, supply “guard” (e.g., NIV, NCV, NLT).
[7:2] 20 tn Heb “the little man in your eye.” Traditionally this Hebrew idiom is translated into English as “the apple of your eye” (so KJV, NAB, NIV, NRSV); a more contemporary rendering would be “as your most prized possession.” The word for “man” has the diminutive ending on it. It refers to the pupil, where the object focused on – a man – is reflected in miniature. The point is that the teaching must be the central focus of the disciple’s vision and attention.
[7:3] 21 tn Heb “fingers” (so KJV and many other English versions). In light of Deut 6:8, “fingers” appears to be a metonymy for the lower part of the arm.
[7:3] 22 sn This is an allusion to Deut 6:8. Binding the teachings on the fingers and writing them on the tablets here are implied comparisons for preserving the teaching in memory so that it can be recalled and used with ease.
[7:4] 23 sn The metaphor is meant to signify that the disciple will be closely related to and familiar with wisdom and understanding, as close as to a sibling. Wisdom will be personified in the next two chapters, and so referring to it as a sister in this chapter certainly prepares for that personification.
[30:11] 24 sn The next four verses all start with the Hebrew expression translated “There is a generation.” This is a series of denunciations of things that are dangerous in society without mentioning specific punishments or proscriptions. The word “generation” as used in this passage refers to a class or group of people.
[30:11] 25 sn The first observation is that there is a segment in society that lacks respect for parents. This uses the antonyms “curse” and [not] “bless” to make the point. To “curse” a parent could include treating them lightly, defaming them, or showing disrespect in general. To “bless” would mean to honor, respect, or enrich in some way, which is what should be done (e.g., Exod 21:17; Prov 20:20).
[21:18] 26 tn Heb “and he does not listen to them.”
[27:16] 27 tn The Levites speak again at this point; throughout this pericope the Levites pronounce the curse and the people respond with “Amen.”
[27:16] 28 tn The Hebrew term קָלָה (qalah) means to treat with disdain or lack of due respect (cf. NAB, NIV, NRSV “dishonors”; NLT “despises”). It is the opposite of כָּבֵד (kaved, “to be heavy,” that is, to treat with reverence and proper deference). To treat a parent lightly is to dishonor him or her and thus violate the fifth commandment (Deut 5:16; cf. Exod 21:17).
[6:1] 29 tn The use of the article τά (ta) with τέκνα (tekna) functions in a generic way to distinguish this group from husbands, wives, fathers and slaves and is left, therefore, untranslated. The generic article is used with γύναῖκες (gunaikes) in 5:22, ἄνδρες (andres) in 5:25, δοῦλοι (douloi) in 6:5, and κύριοι (kurioi) in 6:9.
[6:1] 30 tc B D* F G as well as a few versional and patristic representatives lack “in the Lord” (ἐν κυρίῳ, en kuriw), while the phrase is well represented in Ì46 א A D1 Ivid Ψ 0278 0285 33 1739 1881 Ï sy co. Scribes may have thought that the phrase could be regarded a qualifier on the kind of parents a child should obey (viz., only Christian parents), and would thus be tempted to delete the phrase to counter such an interpretation. It is unlikely that the phrase would have been added, since the form used to express such sentiment in this Haustafel is ὡς τῷ κυρίῳ/Χριστῷ (Jw" tw kuriw/Cristw, “as to the Lord/Christ”; see 5:22; 6:5). Even though the witnesses for the omission are impressive, it is more likely that the phrase was deleted than added by scribal activity.
