Proverbs 10:13

10:13 Wisdom is found in the words ¹  of the discerning person, ² 

but the one who lacks wisdom ³  will be disciplined. ⁴ 

Proverbs 13:24

13:24 The one who spares his rod ⁵  hates ⁶  his child, ⁷ 

but the one who loves his child ⁸  is diligent ⁹  in disciplining ¹⁰  him.

Proverbs 22:8

22:8 The one who sows ¹¹  iniquity will reap trouble,

and the rod of his fury ¹²  will end.

Proverbs 22:15

22:15 Folly is bound up ¹³  in the heart of a child, ¹⁴ 

but the rod of discipline ¹⁵  will drive it far from him.

Proverbs 26:3

26:3 A whip for the horse and a bridle for the donkey,

and a rod for the backs of fools! ¹⁶ 

Proverbs 29:15

29:15 A rod and reproof ¹⁷  impart ¹⁸  wisdom,

but a child who is unrestrained ¹⁹  brings shame ²⁰  to his mother. ²¹ 

[10:13]  ¹ tn Heb “on the lips” (so NAB, NASB, NRSV). The term “lips” is a metonymy of cause for the words spoken by the lips.

[10:13]  ² tn Heb “the one who is discerning.” The term “discerning” describes someone who is critically perceptive and has understanding. He can be relied on to say things that are wise.

[10:13]  ³ tn Heb “the one lacking of heart.” The noun לֵב (lev, “heart”) functions as a genitive of specification: “lacking in respect to heart.” The term לֵב functions in a figurative sense (metonymy of association) for wisdom because the heart is viewed as the seat of common sense (BDB 524 s.v. 3.a).

[10:13]  ⁴ tn Heb “a rod is for the back of the one lacking heart.” The term שֵׁבֶט (shevet, “rod”) functions figuratively: synecdoche of specific (= rod of discipline) for general (= discipline in general). The term גֵו (gev, “back”) is a synecdoche of part (= back) for the whole (= person as a whole). The back is emphasized because it was the object of physical corporeal discipline. This proverb is not limited in its application to physical corporeal punishment because the consequences of foolishness may come in many forms, physical corporeal discipline being only one form.

[13:24]  ⁵ sn R. N. Whybray cites an Egyptian proverb that says that “boys have their ears on their backsides; they listen when they are beaten” (Proverbs [CBC], 80). Cf. Prov 4:3-4, 10-11; Eph 6:4; Heb 12:5-11.

[13:24]  ⁶ sn The importance of parental disciplining is stressed by the verbs “hate” and “love.” “Hating” a child in this sense means in essence abandoning or rejecting him; “loving” a child means embracing and caring for him. Failure to discipline a child is tantamount to hating him – not caring about his character.

[13:24]  ⁷ tn Heb “his son.”

[13:24]  ⁸ tn Heb “him”; the referent (his child) is specified in the translation for clarity.

[13:24]  ⁹ tn Heb “seeks him.” The verb שָׁחַר (shahar, “to be diligent; to do something early”; BDB 1007 s.v.) could mean “to be diligent to discipline,” or “to be early or prompt in disciplining.” See G. R. Driver, “Hebrew Notes on Prophets and Proverbs,” JTS 41 (1940): 170.

[13:24]  ¹⁰ tn The noun מוּסָר (musar, “discipline”) functions as an adverbial accusative of reference: “he is diligent in reference to discipline.”

[22:8]  ⁹ sn The verse is making an implied comparison (a figure of speech known as hypocatastasis) between sowing and sinning. One who sins is like one who sows, for there will be a “harvest” or a return on the sin – trouble.

[22:8]  ¹⁰ tc There is a variant reading in the LXX; instead of “the rod of his wrath” it reads “the punishment of his deeds.” C. H. Toy wishes to emend שֵׁבֶט (shevet) to שֶׁבֶר (shever), “the produce of his work” (Proverbs [ICC], 416). But the Hebrew text is not obscure, and שֶׁבֶר does not exactly mean “produce.” The expression “rod of his wrath” may not follow the imagery of 8a very closely, but it is nonetheless understandable. The “rod” is a symbol of power; “wrath” is a metonymy of cause indicating what wrath will do, and an objective genitive. The expression signifies that in reaping trouble for his sins this person will no longer be able to unleash his fury on others. The LXX adds: “A man who is cheerful and a giver God blesses” (e.g., 2 Cor 9:7).

[22:15]  ¹³ sn The passive participle is figurative (implied comparison with “binding”); it means that folly forms part of a child’s nature (J. H. Greenstone, Proverbs, 238).

[22:15]  ¹⁴ tn The “heart of a child” (לֶב־נָעַר, lev-na’ar) refers here to the natural inclination of a child to foolishness. The younger child is meant in this context, but the word can include youth. R. N. Whybray suggests that this idea might be described as a doctrine of “original folly” (Proverbs [CBC], 125). Cf. TEV “Children just naturally do silly, careless things.”

[22:15]  ¹⁵ tn The word “rod” is a metonymy of adjunct; it represents physical chastening for direction or punishment, to suppress folly and develop potential. The genitive (“discipline”) may be taken as an attributive genitive (“a chastening rod”) or an objective genitive, (“a rod [= punishment] that brings about correction/discipline”).

[26:3]  ¹⁷ sn A fool must be disciplined by force like an animal – there is no reasoning. The fool is as difficult to manage as the donkey or horse.

[29:15]  ²¹ 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]  ²² tn Heb “gives” (so NAB).

[29:15]  ²³ 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]  ²⁴ 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]  ²⁵ 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).