PROV 10:17 Interlinear View

SIL Open Translator’s Notes:

Section 10:1–22:16: This is the main collection of Solomon’s proverbs

This section is the main collection of Solomon’s proverbs. It has a very different structure from the longer poetic lectures of chapters 1–9. It consists mostly of individual couplets (two-line poems) that are each one verse in length. With the exception of the title (10:1a), paragraph breaks will not be indicated in the Notes or Display. You may of course choose to start each proverb as a separate paragraph in your translation.

In chapters 10–15, most of these one-verse couplets express a contrast between the two lines. One of the more common contrasts is between the righteous/wise and the wicked/foolish and the different consequences of their conduct.

In chapters 16:1–22:16, more topics are discussed. There is more emphasis on the role of the king and other leaders. In these chapters, there are few proverbs with contrasting lines. Some of the parallel lines are similar in meaning. More frequently, the second line adds to what the first line says or gives an example. Most of the verses have no obvious connection with the previous or following proverbs.UBS (page 214), Fox (page 509), McKane (page 413). Many scholars, including McKane, point out that there are some topical groupings as well as poetic connections. These include the repetition of certain words or sounds. This observation does not deny the individual nature of most of the proverbs in this Section.

Two of the types of proverbs in this section are not found in chapters 1–9. One type contains logical reasoning from the lesser to the greater. See 11:31 for a list of these proverbs. There are also several varieties of complex “better than” proverbs. The most common have a contrasting situation in each line (see 12:9). For other varieties, see 16:16, 19:1, and 21:9.

Many of the proverbs in this section refer to categories of people who share a common trait. For example, they refer to the righteous, the wise, the poor, and the lazy. In Hebrew, some verses use singular forms to refer to these groups of people. Other verses use plural forms. Still others use a combination of singular and plural. See the note on 10:30a–b for one example. For most of these verses, the Notes will not comment on the difference between singular and plural forms. Use a natural way in your language to refer to one or more people who are in the same category.

Many of the proverbs in this section express a general principle in abstract terms. They are not addressed specifically to the readers. For example, 10:2a–b says:

Ill-gotten treasures are of no value,

but righteousness delivers from death.

However, the author intended his readers to understand these proverbs as advice that they should follow. In some languages, authors or speakers give advice more directly, using pronouns such as you^(sing), you^(plur), we^(dual), or we^(incl). See the note on 10:2 for translation suggestions.

Some other headings for this section are:

Proverbs of Solomon (NIV)

The Wise Words of Solomon (NCV)

Here are many wise things that Solomon said

10:17

Notice the parallel parts that contrast in meaning.

^17a Whoever heeds instruction is on the path to life,

^17bbut he who ignores reproof goes astray.

10:17a

Whoever heeds instruction is on the path to life,

The person who accepts instruction/advice follows a path that leads to life,
If a person listens when someone corrects/rebukes him, he is walking on the path that goes toward life,

Whoever heeds instruction is on the path to life: There is a textual difference here:

Some scholars think that the original text was the phrase: “…is traveling to life.”See Whybray (page 166). The Masoretic Text has the noun ʾoraḥ “path.” The addition of one vowel changes the noun to the Hiphil participle ʾoreaḥ “(one who) travels.” This text implies that the person who heeds instruction is traveling on the way/path that leads to life. For example:
People who accept discipline are on the pathway to life (NLT) (BSB, CEV, ESV, GW, KJV, NASB, NCV, NJB, NLT, NRSV, REB, GNT)
The Masoretic Text says: “…is a path to life.” This text implies that the person who heeds instruction is a path to life for others. In other words, he is an example for others to follow. He shows others the way/path that leads to life. For example:
He who follows discipline shows the way to life (NJPS) (NIV, NJPS)

It is recommended that you follow option (1), along with most versions. The figure of a person traveling on a path occurs frequently in Proverbs. The idea of a person being a path does not.

instruction: The Hebrew word that the BSB translates here as instruction refers to moral instruction or training. The purpose of the instruction is to develop the student’s ability to follow God’s laws and avoid wrong behavior. It usually involves some form of correction by someone in authority. This correction may range from warning or rebuke to punishment. Here, in contrast to ignoring a rebuke in 10:17b, either the more general sense (“instruction”) or the more specific sense (“correction”) is appropriate.The sense “admonition” or “correction” forms a more exact parallel with the word “rebuke” in 10:17b. But it is also common for a term in the first line to have a more intense meaning than the parallel term in the second line. So it would also be appropriate to have a more general term “instruction” in 10:17a, and a stronger, more specific term “correction” in 10:17b. Some other ways to translate this line are:

Heed admonition and you are on the road to life (REB)

People who listen when they are corrected will live (GNT)

See discipline in the Glossary.

10:17b

but he who ignores reproof goes astray.

but the person who refuses to listen when someone rebukes/corrects him will wander away from the right path.
but if a person pays no attention when someone tells him that he is doing wrong, he will leave that path and go in the wrong direction.

but he who ignores reproof goes astray: The Hebrew verb that the BSB translates as goes astray usually means “to cause someone to go astray,” but no object is expressed. This has resulted in two different interpretations:

The verb means to lead oneself astray, in other words, “to go astray.” For example:
whoever ignores correction goes astray (NJB) (BSB, CEV, GW, KJV, NASB, NJB, NLT, NRSV, REB, GNT)
The verb means to lead others astray. For example:
but whoever ignores correction will lead others away from life (NCV) (ESV, NCV, NIV, NJPS, NLT96)

The Display follows interpretation (1), because it provides a better parallel for the interpretation chosen for 10:17a. However, both interpretations are well supported. More versions follow the first view; more scholars support the second view.Toy, Delitzsch, and Scott support the first view. Fox, Garrett, and Ross support the second view. Waltke and Murphy favor the second view, but say that both meanings may be intended.

reproof: This word usually indicates verbal correction or rebuke.

Another way to translate the clause “he who ignores reproof” is:

those who will not admit that they are wrong (GNT)

See rebuke 1 in the Glossary.

goes astray: In some languages, it may be necessary to specify the place from which a person strays. If that is true in your language, another way to translate this line is:

but whoever refuses to listen when he is rebuked will stray from the right path

uW Translation Notes:

Note 1 topic: figures-of-speech / metaphor

אֹ֣רַח

path

See how you translated the same use of path in [8:20](../08/20.md).

Note 2 topic: figures-of-speech / infostructure

אֹ֣רַח לְ֭⁠חַיִּים שׁוֹמֵ֣ר מוּסָ֑ר

path to,life heeds instruction

If it would be more natural in your language, you could reverse the order of these clauses. Alternate translation: [One who keeps instruction is on a path to life]

Note 3 topic: grammar-connect-logic-result

לְ֭⁠חַיִּים

to,life

Here, to indicates that what follows is the result of keeping instruction. Use the most natural way in your language to indicate result. Alternate translation: “that leads to life” or “that results in life”

Note 4 topic: figures-of-speech / abstractnouns

מוּסָ֑ר & תּוֹכַ֣חַת

instruction & rebuke

See how you translated the abstract nouns instruction in [1:2](../01/02.md) and rebuke in [1:25](../01/25.md).

Note 5 topic: figures-of-speech / personification

וְ⁠עוֹזֵ֖ב

and,[one_who]_neglects

See how you translated the same use of “forsake” in [1:8](../01/08.md).

Note 6 topic: figures-of-speech / metaphor

מַתְעֶֽה

goes_astray

Here Solomon refers to someone deliberately doing wicked things that will result in that person’s destruction as if that person were wandering away from a good road. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “does what will result in that person’s destruction”

OET-LV English word order (‘Reverse’ interlinear)

Note: The OET-RV is still only a first draft, and so far only a few words have been (mostly automatically) matched to the Hebrew or Greek words that they’re translated from.

Acknowledgements: The Hebrew text, lemmas, and morphology are all thanks to the OSHB and some of the glosses are from Macula Hebrew.

OET interlinear PROV 10:17

Hebrew word order

Section 10:1–22:16: This is the main collection of Solomon’s proverbs

10:17

10:17a

10:17b

OET-LV English word order (‘Reverse’ interlinear)