Proverbs 15:5

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

but whoever heeds reproof shows good sense. ¹ 

Proverbs 20:20

20:20 The one who curses ²  his father and his mother,

his lamp ³  will be extinguished in the blackest ⁴  darkness.

Proverbs 28:7

28:7 The one who keeps the law ⁵  is a discerning child, ⁶ 

but a companion of gluttons brings shame ⁷  to his parents. ⁸ 

Proverbs 30:11

30:11 There is a generation ⁹  who curse their fathers

and do not bless their mothers. ¹⁰ 

Proverbs 28:24

28:24 The one who robs ¹¹  his father and mother and says, “There is no transgression,”

is a companion ¹²  to the one ¹³  who destroys.

Proverbs 29:3

29:3 The man ¹⁴  who loves wisdom brings joy to his father, ¹⁵ 

but whoever associates ¹⁶  with prostitutes wastes ¹⁷  his wealth. ¹⁸ 

[15:5]  ¹ tn Heb “is prudent” (so KJV, NASB, NRSV); NCV, NLT “is wise.” Anyone who accepts correction or rebuke will become prudent in life.

[20:20]  ² tn The form is the Piel participle of קָלַל (qalal), which means “to be light”; in the Piel stem it means “to take lightly; to treat as worthless; to treat contemptuously; to curse.” Under the Mosaic law such treatment of parents brought a death penalty (Exod 21:17; Lev 20:9; Deut 27:16).

[20:20]  ³ tn “His lamp” is a figure known as hypocatastasis (an implied comparison) meaning “his life.” Cf. NLT “the lamp of your life”; TEV “your life will end like a lamp.”

[20:20]  ⁴ tc The Kethib, followed by the LXX, Syriac, and Latin, has בְּאִישׁוֹן (bÿ’ishon), “in the pupil of the eye darkness,” the dark spot of the eye. But the Qere has בֶּאֱשׁוּן (be’eshun), probably to be rendered “pitch” or “blackest,” although the form occurs nowhere else. The meaning with either reading is approximately the same – deep darkness, which adds vividly to the figure of the lamp being snuffed out. This individual’s destruction will be total and final.

[28:7]  ³ tn The Hebrew word could refer (1) to “instruction” by the father (cf. NCV) or (2) the Mosaic law (so most English versions). The chapter seems to be stressing religious obedience, so the referent is probably the law. Besides, the father’s teaching will be what the law demands, and the one who associates with gluttons is not abiding by the law.

[28:7]  ⁴ tn Heb “son,” but the immediate context does not suggest limiting this only to male children.

[28:7]  ⁵ sn The companion of gluttons shames his father and his family because such a life style as he now embraces is both unruly and antisocial.

[28:7]  ⁶ tn Heb “father,” but the immediate context does not suggest limiting this only to the male parent.

[30:11]  ⁴ 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]  ⁵ 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).

[28:24]  ⁵ sn While the expression is general enough to cover any kind of robbery, the point seems to be that because it can be rationalized it may refer to prematurely trying to gain control of the family property through some form of pressure and in the process reducing the parents’ possessions and standing in the community. The culprit could claim what he does is not wrong because the estate would be his anyway.

[28:24]  ⁶ sn The metaphor of “companion” here means that a person who would do this is just like the criminally destructive person. It is as if they were working together, for the results are the same.

[28:24]  ⁷ tn Heb “man who destroys” (so NASB); TEV “no better than a common thief.”

[29:3]  ⁶ tn Heb “a man.” Here “man” is retained in the translation because the second colon mentions prostitutes.

[29:3]  ⁷ tn Or “causes his father to rejoice”; NAB “makes his father glad.”

[29:3]  ⁸ tn The active participle רֹעֶה (ro’eh) is from the second root רָעָה (ra’ah), meaning “to associate with.” The verb occurs only a few times, and mostly in the book of Proverbs. It is related to רֵעֶה (re’eh, “friend; companion; fellow”). To describe someone as a “companion” or “friend” of prostitutes is somewhat euphemistic; it surely means someone who is frequently engaging the services of prostitutes.

[29:3]  ⁹ tn The Hebrew verb יְאַבֶּד (yÿ’abbed) means “destroys”; it is the Piel imperfect of the verb that means “to perish.”

[29:3]  ¹⁰ sn Wealth was seen as a sign of success and of God’s blessings, pretty much as it always has been. To be seen as honorable in the community meant one had acquired some substance and kept his reputation. It would be a disgrace to the family to have a son who squandered his money on prostitutes (e.g., Prov 5:10; 6:31).