PROV 22:15 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

22:15

The first line of this proverb describes the natural tendency of a child to act foolishly. The second line describes the remedy—physical punishment.Longman (page 408).

^15aFoolishness is bound up in the heart of a child,

^15bbut the rod of discipline drives it far from him.

22:15a

Foolishness is bound up in the heart of a child,

Foolishness is part of every child’s character.
It is natural for children to act foolishly,

Foolishness is bound up in the heart of a child: This clause indicates that moral foolishness is figuratively tied or fastened to the heart of a child. It implies that a child is born with a tendency to do wrong.Fox (page 703). Foolishness is part of his original character.Longman (page 708) says that the word “heart” is “roughly equivalent to what we would call character.” Whybray (page 322) says that “children are naturally foolish.” Murphy (page 166) describes this folly as “innate.” This clause does not refer to silly or childish play. Some ways to translate this figure of speech are:

Use a different figure of speech to describe the connection between Foolishness and the heart of a child. For example:
Folly is anchored in the heart of a youth (NJB)
Folly is deep-rooted in the hearts of children (REB)
Translate the meaning without using a figure of speech. For example:
A youngster’s heart is filled with foolishness (NLT)

Foolishness: In Hebrew, this word refers to moral foolishness, not mental stupidity. See folly in the Glossary.

a child: In this context, the word child probably refers to a young child, as in 22:6a.

22:15b

but the rod of discipline drives it far from him.

Physical punishment will remove that foolishness.
but if their parents spank/beat them, they will learn to do what is right.

but: In Hebrew, there is no conjunction here. Verse 22:15b describes how to change the situation in 22:15a. It does not describe two contrasting situations. In some languages, it may be more natural not to use a conjunction here.

the rod of discipline: In Hebrew, this phrase refers to bodily discipline or punishment, such as a spanking or using a switch. It can also represent any punishment that causes enough pain to correct bad behavior.Hubbard (page 304). Many scholars comment that corporal punishment was an accepted method of discipline.

drives it far from him: This clause means that physical discipline or punishment will remove a child’s tendency to be morally foolish.

Some other ways to translate this clause are:

but physical discipline will drive it far away (NLT)

uW Translation Notes:

Note 1 topic: figures-of-speech / abstractnouns

אִ֭וֶּלֶת & מ֝וּסָ֗ר

folly & discipline

See how you translate the abstract nouns Folly in [5:23](../05/23.md) and discipline in [13:24](../13/24.md).

Note 2 topic: figures-of-speech / metaphor

קְשׁוּרָ֣ה בְ⁠לֶב

bound_up in_[the],heart_of

Here Solomon refers to a boy inherently thinking foolishly as if Folly were an object bound up in that person’s heart. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “is inherently within the mind of”

Note 3 topic: figures-of-speech / metonymy

בְ⁠לֶב

in_[the],heart_of

See how you translated the same use of heart in [2:2](../02/02.md).

Note 4 topic: figures-of-speech / genericnoun

נָ֑עַר & מִמֶּֽ⁠נּוּ

child & from,him

Here, a boy and him refer to a child in general, not a specific boy. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “any child … from that child”

Note 5 topic: figures-of-speech / possession

שֵׁ֥בֶט מ֝וּסָ֗ר

rod_of discipline

Here Solomon is using the possessive form to describe a rod that is used to discipline someone. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “the rod used for discipline”

Note 6 topic: figures-of-speech / metonymy

שֵׁ֥בֶט

rod_of

See how you translated the same use of rod in [10:13](../10/13.md) and [13:24](../13/24.md).

Note 7 topic: figures-of-speech / metaphor

יַרְחִיקֶ֥⁠נָּה מִמֶּֽ⁠נּוּ

it,will_put_it_far_away from,him

Here Solomon speaks of discipline causing a child to stop being foolish as if Folly were an object that the rod of discipline could cause to go far away. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “will result in him ceasing from folly”

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 22:15

Hebrew word order

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

22:15

22:15a

22:15b

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