Amsal 6:23

6:23 For the commandments ¹  are like ²  a lamp, ³ 

instruction is like a light,

and rebukes of discipline are like ⁴  the road leading to life, ⁵ 

Amsal 7:22

7:22 Suddenly he went ⁶  after her

like an ox that goes to the slaughter,

like a stag prancing into a trapper’s snare ⁷ 

Amsal 15:10

15:10 Severe discipline ⁸  is for the one who abandons the way;

the one who hates reproof ⁹  will die.

Amsal 19:25

19:25 Flog ¹⁰  a scorner, and as a result the simpleton ¹¹  will learn prudence; ¹² 

correct a discerning person, and as a result he will understand knowledge. ¹³ 

Amsal 22:22

22:22 Do not exploit ¹⁴  a poor person because he is poor

and do not crush the needy in court, ¹⁵ 

Amsal 24:18

24:18 lest the Lord see it, and be displeased, ¹⁶ 

and turn his wrath away from him. ¹⁷ 

[6:23]  ¹ tn Heb “the commandment” (so KJV, NASB, NRSV).

[6:23]  ² 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.

[6:23]  ³ sn The terms “lamp,” “light,” and “way” are all metaphors. The positive teachings and commandments will illumine or reveal to the disciple the way to life; the disciplinary correctives will provide guidance into fullness of life.

[6:23]  ⁴ 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.

[6:23]  ⁵ tn Heb “the way of life” (so KJV, NASB, NRSV); NIV, NLT “the way to life.” The noun “life” is a genitive following the construct “way.” It could be an attributive genitive modifying the kind of way/course of life that instruction provides, but it could also be objective in that the course of life followed would produce and lead to life.

[7:22]  ⁶ tn The participle with “suddenly” gives a more vivid picture, almost as if to say “there he goes.”

[7:22]  ⁷ tn The present translation follows R. B. Y. Scott (Proverbs, Ecclesiastes [AB], 64). This third colon of the verse would usually be rendered, “fetters to the chastening of a fool” (KJV, ASV, and NASB are all similar). But there is no support that עֶכֶס (’ekhes) means “fetters.” It appears in Isaiah 3:16 as “anklets.” The parallelism here suggests that some animal imagery is required. Thus the ancient versions have “as a dog to the bonds.”

[15:10]  ⁸ tn The two lines are parallel synonymously, so the “severe discipline” of the first colon is parallel to “will die” of the second. The expression מוּסָר רָע (musar ra’, “severe discipline”) indicates a discipline that is catastrophic or harmful to life.

[15:10]  ⁹ sn If this line and the previous line are synonymous, then the one who abandons the way also refuses any correction, and so there is severe punishment. To abandon the way means to leave the life of righteousness which is the repeated subject of the book of Proverbs.

[19:25]  ¹⁰ tn The Hiphil imperfect תַּכֶּה (takeh) is followed by another imperfect. It could be rendered: “strike a scorner [imperfect of instruction] and a simpleton will become prudent.” But the first of the parallel verbs can also be subordinated to the second as a temporal or conditional clause. Some English versions translate “beat” (NAB “if you beat an arrogant man”), but this could be understood to refer to competition rather than physical punishment. Therefore “flog” has been used in the translation, since it is normally associated with punishment or discipline.

[19:25]  ¹¹ sn Different people learn differently. There are three types of people in this proverb: the scorner with a closed mind, the simpleton with an empty mind, and the discerning person with an open mind (D. Kidner, Proverbs [TOTC], 135). The simpleton learns by observing a scoffer being punished, even though the punishment will have no effect on the scoffer.

[19:25]  ¹² sn The word is related to “shrewdness” (cf. 1:4). The simpleton will learn at least where the traps are and how to avoid them.

[19:25]  ¹³ tn The second half begins with הוֹכִיחַ (hokhiakh), the Hiphil infinitive construct. This parallels the imperfect tense beginning the first half; it forms a temporal or conditional clause as well, so that the main verb is “he will understand.”

[19:25]  sn The discerning person will learn from verbal rebukes. The contrast is caught in a wordplay in the Midrash: “For the wise a hint [r’mizo], for the fool a fist [kurmezo]” (Mishle 22:6).

[22:22]  ¹⁴ tn Two negated jussives form the instruction here: אַל־תִּגְזָל (’al-tigzal, “do not exploit”) and וְאַל־תְּדַכֵּא (ve’al-tÿdakke’, “do not crush”).

[22:22]  sn Robbing or oppressing the poor is easy because they are defenseless. But this makes the crime tempting as well as contemptible. What is envisioned may be in bounds legally (just) but out of bounds morally.

[22:22]  ¹⁵ tn Heb “in the gate” (so KJV); NAB, NASB, NRSV “at the gate.” The “gate” of the city was the center of activity, the place of business as well as the place for settling legal disputes. The language of the next verse suggests a legal setting, so “court” is an appropriate translation here.

[24:18]  ¹⁶ tn Heb “and [it is] evil in his eyes.”

[24:18]  ¹⁷ sn The judgment of God should strike a note of fear in the heart of people (e.g., Lev 19:17-18). His judgment is not to be taken lightly, or personalized as a victory. If that were to happen, then the Lord might take pity on the enemies in their calamity, for he champions the downtrodden and defeated. These are probably personal enemies; the imprecatory psalms and the prophetic oracles present a different set of circumstances for the downfall of God’s enemies – even the book of Proverbs says that brings joy to the community.