Proverbs 15:32 — Word Study
WLCפּוֹרֵ֣עַ מ֭וּסָר מוֹאֵ֣ס נַפְשׁ֑וֹ וְשׁוֹמֵ֥עַ תּ֝וֹכַ֗חַת ק֣וֹנֶה לֵּֽב׃
BSAHe who ignorespâraʻ [rejects, refuses to heed] disciplinemûwçâr [correction, instruction] despisesmâʼaç [rejects, has contempt for] himselfnephesh but whoever heedsshâmaʻ [listens to, obeys] correctiontôwkêchâh [rebuke, reproof] gainsqânâh [acquires, gets] understandinglêb [insight, wisdom]
| Greek | English | Parsing |
|---|---|---|
| פּוֹרֵ֣עַ | [one who] ignores | Verb, Qal, participle (active) masculine singular |
| מ֭וּסָר | discipline | Noun common, masculine singular absolute |
| מוֹאֵ֣ס | [is] rejecting | Verb, Qal, participle (active) masculine singular |
| נַפְשׁ֑וֹ | self his | Noun common feminine singular construct, suffix |
| וְשׁוֹמֵ֥עַ | and [one who] heeds | Conjunction, verb qal participle (active) masculine singular |
| תּ֝וֹכַ֗חַת | correction | Noun common, feminine singular absolute |
| ק֣וֹנֶה | [is] acquiring | Verb, Qal, participle (active) masculine singular |
| לֵּֽב׃ | heart | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He who ignores discipline despises himself, but whoever heeds correction gains understanding. |
| KJV | He that refuseth instruction despiseth his own soul: but he that heareth reproof getteth understanding. |
| ASV | He that refuseth correction despiseth his own soul; But he that hearkeneth to reproof getteth understanding. |
| YLT | Whoso is refusing instruction is despising his soul, And whoso is hearing reproof Is getting understanding. |
| WEB | He who refuses correction despises his own soul, but he who listens to reproof gets understanding. |
| BBE | He who will not be controlled by training has no respect for his soul, but he who gives ear to teaching will get wisdom. |
Where they part company is מוּסָר — see How Translations Differ.
The structure presents two contrasting main clauses, each followed by their respective actions, highlighting the consequences of each behavior.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbפָּרַע
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Proverbs 15:32
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Wisdom and Discipline in Proverbsgenerated
Proverbs 15:32 highlights the importance of discipline and correction in gaining wisdom. The surrounding verses emphasize the value of listening to reproof and the consequences of neglecting guidance. This wisdom literature often contrasts the paths of the wise and the foolish, encouraging readers to embrace correction as a means to grow in understanding.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 1:24–33 | Because you refused my call, and no one took my outstretched hand, |
| 2 | Proverbs 5:11–12 | At the end of your life you will groan when your flesh and your body are spent, |
| 3 | Proverbs 8:33–36 | Listen to instruction and be wise; do not ignore it. |
| 4 | Psalm 50:17 | For you hate My instruction and cast My words behind you. |
| 5 | Hebrews 12:15 | See to it that no one falls short of the grace of God, and that no root of bitterness springs up to cause trouble and defile many. |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — פּוֹרֵ֣עַ, po.Re.a'generated
The word פּוֹרֵ֣עַ (po.Re.a') is a participle derived from the root פָּרַע (para'), which means to let go or neglect. This term implies a turning away from responsibilities or guidance, suggesting a lack of attention to important teachings.
In this verse, it describes someone who ignores discipline, indicating a refusal to heed valuable instruction. The implications of this neglect are serious, as it leads to self-despising, showing the personal consequences of disregarding wisdom.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the term ignores for פּוֹרֵ֣עַ.
Sentence Structuregenerated
The finite verbs in this verse are פּוֹרֵ֣עַ and מוֹאֵ֣ס, which govern the actions of the subjects. The structure contrasts two main ideas: ignoring discipline and heeding correction. The sentence is built around these two actions, with the consequences clearly linked to each.
The first clause introduces the subject who ignores discipline, while the second clause describes the one who heeds correction. This parallel structure emphasizes the contrasting outcomes of each behavior.
Septuagint Backgroundgenerated
In the Septuagint, מוּסָר is translated as παιδείαν (paideian), which carries the connotation of education and training. This choice reflects a broader understanding of discipline as not just correction but also as a formative process.
The Greek term μισεῖ (misei) for מוֹאֵ֣ס indicates a strong rejection, aligning with the Hebrew meaning but emphasizing the emotional aspect of disdain.
In plain words — the whole versegenerated
Proverbs 15:32 tells us that ignoring discipline is a form of self-hatred, while listening to correction leads to wisdom. This verse encourages us to value guidance and learn from our mistakes to grow in understanding.
Frequently Asked Questionsgenerated
Ignoring discipline means turning away from instruction or correction that is meant to guide and improve one's behavior.
Heeding correction is important because it helps individuals gain understanding and wisdom, leading to better choices in life.
Despising oneself in this context suggests that neglecting discipline ultimately harms one's own well-being and growth.
Practical ways to heed correction include being open to feedback, reflecting on advice given, and making changes based on constructive criticism.
Reflection Questionsgenerated
- What are some areas in my life where I might be ignoring discipline?
- How can I become more receptive to correction and guidance from others?
- What experiences have taught me the value of discipline in gaining wisdom?
- In what ways can I encourage others to embrace correction instead of rejecting it?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss the importance of discipline and correction in spiritual growth, highlighting the consequences of ignoring such guidance.
We are not harsh toward the impenitent. They are wicked to themselves, for those that spurn instruction hate themselves. Yet even in such cases we should seek in every way that healing come to those who are so completely perverted as not…Early Church Fathers on Proverbs 15 →
If the prophet deems those guilty whom discipline has never reached, what should we think of those whom it has abandoned? Discerning between the acts of these two classes of people,Early Church Fathers on Proverbs 15 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Proverbs 15:32 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe that refuseth instruction,.... The instruction of parents, masters, ministers, and of God himself; or "correction" (y), instruction either by the word or by the rod; he that withdraws himself from
Read John Gill on Proverbs 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe that refuseth instruction despiseth his own soul: but he that heareth reproof getteth understanding.
Read Robert Jamieson on Proverbs 15 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleDespiseth his own soul; which hereby he exposeth to the danger of utter destruction, whereby he shows his folly. Getteth understanding; whereby he saveth his soul. Heb. possesseth an heart, which the Hebrews make the seat of wisdom.
Read Matthew Poole on Proverbs 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 15:32 He that refuseth instruction despiseth his own soul: but he that heareth reproof getteth understanding.Ver. 32. He that refuseth instruction, despiseth his own soul.] Is a sinner against his own soul, as Korah and his complices were, and sets as light by it as if it were not worth looking after. Oh! is it nothing to lose an immortal soul, to purchase an ever-living death? Wilt thou destroy that for which Christ died? What shall a man give in exchange for his soul? There is no great matter in the earth but man, nothing great in man but his soul, said Faverinus. "Whose image and superscription is it" but God’ s? "Give," therefore, "unto God the things that are God’ s," by…
Read John Trapp on Proverbs 15 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 32. Despiseth his own soul] That is constructively; for if the instruction lead to the preservation of life and soul, he that neglects or despises it throws all as much in the way of danger as if he actually hated himself.
Read AdamClarke on Proverbs 15 →CambridgeThe Cambridge Bible for Schools and Colleges32. understanding] Lit. heart. Comp. void of wisdom (Lit. heart), Proverbs 15:21, above, and Proverbs 2:2, note.
Read Cambridge on Proverbs 15 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible32. Despiseth his own soul — Or, his life, or himself; meaning, acts as though he did, and does so in effect. Proverbs 8:36. Getteth understanding — Hebrew, possesseth a heart; that is, intellect.
Read Daniel Denison Whedon on Proverbs 15 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
He who ignores discipline despises himself, but whoever heeds correction gains understanding.
He who refuses correction despises his own soul, but he who listens to reproof gets understanding.
He who ignores discipline despises himself, but whoever heeds correction gains understanding.
The one who refuses correction despises himself, but whoever hears reproof acquires understanding.
Tyndale line
He that refuseth instruction despiseth his own soul: but he that heareth reproof getteth understanding.
He that refuseth correction despiseth his own soul; But he that hearkeneth to reproof getteth understanding.
He that refuseth correction despiseth his own soul: but he that hearkeneth to reproof getteth understanding.
He that refuseth instruction despiseth his own soul: but he that heareth reproof getteth understanding.
Hee that refuseth instruction, despiseth his owne soule: but he that obeyeth correction, getteth vnderstanding.
Strictly literal
He that refuseth instruction despiseth his own soul; but he that heareth reproof getteth sense.
Whoso is refusing instruction is despising his soul, And whoso is hearing reproof Is getting understanding.
Whoever is refusing instruction is despising his soul, || And whoever is hearing reproof || Is getting understanding.
He that rejecteth correction despiseth his own soul; but he that heareth admonition acquireth intelligence.
The one who rejects discipline despises himself, but he who listens to correction gains understanding.
From the Latin
He that rejecteth instruction, despiseth his own soul: but he that yieldeth to reproof possesseth understanding.
Simplified
If you ignore instruction you have no self-esteem, but if you listen to correction you gain understanding.
He who will not be controlled by training has no respect for his soul, but he who gives ear to teaching will get wisdom.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text reads, 'פּוֹרֵ֣עַ מ֭וּסָר מוֹאֵ֣ס נַפְשׁ֑וֹ וְשׁוֹמֵ֥עַ תּ֝וֹכַ֗חַת ק֣וֹנֶה לֵּֽב׃', which translates to 'He who ignores discipline despises himself, but whoever heeds correction gains understanding.' The Septuagint has a word-by-word correspondence with six of the eight words matched, indicating some agreement with the Masoretic Text, although the exact wording and structure differ. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional witnesses for this specific verse in this instance.
פּוֹרֵ֣עַ מ֭וּסָר מוֹאֵ֣ס נַפְשׁ֑וֹ וְשׁוֹמֵ֥עַ תּ֝וֹכַ֗חַת ק֣וֹנֶה לֵּֽב׃
6 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Proverbs 15:32
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
פָּרַע (para') is a Hebrew verb that primarily means to let go or neglect, with implications of loosening or exposing. It can also denote acting as a leader, as noted in Judges 5:2. The entries suggest a range of meanings from allowing freedom to causing a lack of restraint, with some lexicons emphasizing leadership and others focusing on neglect.
[פָּרַע] vb. denom. act as leader, lead(?);—only Ju 5:2
ref
פָּרַע vb. let go, let alone
Qal
let go, let loose, people, i.e. remove restraint from them
let alone = avoid; = neglect; = refrain
Niph. the people is let loose, lacks restraint.
Hiph.
cause people to refrain
shew lack of restraint
base
H6544a פָּרַע vb. denom. act as leader, lead(?) H6544b פָּרַע let go, let alone
6544 para` paw-rah'
a primitive root; to loosen; by implication, to expose,
dismiss; figuratively, absolve, begin:--avenge, avoid, bare,
go back, let, (make) naked, set at nought, perish, refuse,
uncover.
פָּרַע (pa.ra) — to lead.
to lead, act as leader
פָּרַע (pa.ra) — to neglect.
1) to let go, let loose, ignore, let alone
1a) (Qal)
1a1) to let go, let loose
1a2) to let alone, avoid, neglect
1a3) to loosen
1b) (Niphal) to be let loose, be loosened of restraint
1c) (Hiphil)
1c1) to cause to refrain
1c2) to show lack of restraint
1c3) to let loose restraints
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
מוּסָר (mūsar) refers to discipline, chastening, and correction, particularly of a moral nature. It encompasses concepts like reproof, warning, and instruction, and can also imply restraint or bonds. The entries consistently highlight its focus on moral and instructional aspects, with no significant disagreement among the lexicons.
מוּסָר n.m. discipline (of the moral nature), chastening, correction
base
H4148 מוּסָר discipline (of the moral nature), chastening, correction
4148 muwcar moo-sawr'
from 3256; properly, chastisement; figuratively, reproof,
warning or instruction; also restraint:--bond, chastening
((-eth)), chastisement, check, correction, discipline,
doctrine, instruction, rebuke.
see HEBREW for 03256
מוּסָר (mu.sar) — discipline.
: discipline/punishment
1) discipline, chastening, correction
1a) discipline, correction
1b) chastening
מוּסָר (mu.sar) — discipline: instruction.
: instruction
1) discipline, chastening, correction
1a) discipline, correction
1b) chastening
מוּסָר (mu.sar) — discipline: bonds.
: bonds/noose
1) discipline, chastening, correction
1a) discipline, correction
1b) chastening
N-ms — Noun common · masculine singular absoluteHNcmsa
dis'-i-plin (mucar): In the King James Version only in Job 36:10, where it refers to moral discipline, the strenuous cultivation of the righteous life; the Revised Version (British and American) "instruction." the Revised Version (British and American) in 2Ti 1:7 has "discipline" for a Greek word (sophronismos) meaning "sobering"; in 2Ti 3:16 margin, for Greek paideia, "instruction." In classic Greek paideia means "education," mental culture. Through the influence of the Septuagint, which translates the Hebrew mucar by paideia, the meaning of "chastisement" accompanies paideia in the New Testament. Compare Heb 12:5,7,8,11.
→ Of armies, for disobedience of orders Jos 7:10-26; Jud 21:5-12
→ See ARMIES
→ CHURCH DISCIPLINE
See CHURCH, DISCIPLINE IN
מָאַס (ma'ac) is a Hebrew verb primarily meaning to reject or despise. It can also denote the action of flowing or running in its Niph'al form. The entries highlight its usage in contexts of refusal and disdain, with no significant disagreement among lexicons regarding its meanings.
[מָאַס] vb. reject
Qal
reject, refuse
despise
Niph. be rejected
base
[מָאַס] vb. Niph. flow, run
base
H3988a מָאַס reject H3988b מָאַס Niph. flow, run
3988 ma'ac maw-as'
a primitive root; to spurn; also (intransitively) to
disappear:--abhor, cast away (off), contemn, despise, disdain,
(become) loathe(some), melt away, refuse, reject, reprobate, X
utterly, vile person.
מָאַס (ma.as) — to reject.
1) to reject, despise, refuse
1a) (Qal)
1a1) to reject, refuse
1a2) to despise
1b) (Niphal) to be rejected
מָאַס (ma.as) — to flow.
(Niphal) to flow, run
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
Conj | V-Qal — Conjunction · verb qal participle (active) masculine singularHC/Vqrmsa
תּוֹכֵחָה (towkechah) refers to rebuke or correction, while תּוֹכַ֫חַת (towkachath) pertains to argument or reproof. Both terms involve verbal expressions of correction or chastisement. The entries emphasize their use in contexts of correction and reasoning, but do not provide specific verse references.
תּוֹכֵחָה n.f. rebuke, correction
base
תּוֹכַ֫חַת n.f. argument, reproof
argument, impeachment, spoken by lips and mouth
reproof, chiding
correction, rebuke
base
H8433a תּוֹכֵחָה rebuke, correction H8433b תּוֹכַ֫חַת argument, reproof . argument, impeachment, spoken by lips and mouth
. reproof, chiding
. correction, rebuke
8433 towkechah to-kay-khaw'
and towkachath {to-kakh'-ath}; from 3198; chastisement;
figuratively (by words) correction, refutation, proof (even in
defence):--argument, X chastened, correction, reasoning,
rebuke, reproof, X be (often) reproved.
see HEBREW for 03198
תּוֹכֵחָה (to.khe.chah) — rebuke.
rebuke, correction, punishment, chastisement
תּוֹכַ֫חַת (to.kha.chat) — argument.
1) argument, reproof
1a) argument, impeachment
1b) reproof, chiding
1c) correction, rebuke
N-fs — Noun common · feminine singular absoluteHNcfsa
ko-rek'-shun (mucar, usually rendered "instruction," is translated "correction" in several passages): The verb from which the noun is derived signifies "to instruct" or "chastise." The idea of chastisement was very closely connected in the Hebrew mind with that of pedagogy. See CHASTISEMENT. the Revised Version (British and American) and the American Standard Revised Version have changed "correction" of the King James Version to "instruction" in Jer 7:28, reversing the order in the margins. shebheT, rendered "rod" in Job 21:9, is unnecessarily changed to "correction" in 37:13. In 2Ti 3:16, epanorthosis, is translated "correction." The difference between correction, discipline and instruction Was not clearly drawn in the Hebrew…
→ See AFFLICTION, DESIGN OF
→ See CHASTISEMENT
→ See CHILDREN, CORRECTION OF
→ See PARENTS
→ See PUNISHMENT
→ See SCOURGING
The Hebrew word קָנָה (*qanah*) primarily means to get, acquire, or buy. It can also imply creating or procuring something, often in a poetic context. The entries indicate various usages, including God acquiring His people and Eve acquiring knowledge. There is an Aramaic equivalent, קְנָא (*qe.na*), which also means 'to buy.'
קָנָה 84 vb. get, acquire
Qal 81
get, acquire (all poet.)
elsewhere buy
Niph. be bought
Hiph. caused (one) to purchase me, i.e. made me a bondman
base
H7069 קָנָה get, acquire .. get, acquire (all poet.)
. elsewhere buy
. be bought
. caused (one) to purchase me, i.e. made me a bondman
7069 qanah kaw-naw'
a primitive root; to erect, i.e. create; by extension, to
procure, especially by purchase (causatively, sell); by
implication to own:--attain, buy(-er), teach to keep cattle,
get, provoke to jealousy, possess(-or), purchase, recover,
redeem, X surely, X verily.
קָנָה (qa.nah) — to buy.
1) to get, acquire, create, buy, possess
1a) (Qal)
1a1) to get, acquire, obtain
1a1a) of God originating, creating, redeeming His people
1a1a1) possessor
1a1b) of Eve acquiring
1a1c) of acquiring knowledge, wisdom
1a2) to buy
1b) (Niphal) to be bought
1c) (Hiphil) to cause to possess
Aramaic equivalent: qe.na (קְנָא "to buy" H7066)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
N-ms — Noun common · masculine singular absoluteHNcmsa
hart (lebh, lebhabh; kardia): The different senses in which the word occurs in the Old Testament and the New Testament may be grouped under the following heads:
1. Various Meanings:
It represents in the first place the bodily organ, and by easy transition those experiences which affect or are affected by the body. Fear, love, courage, anger, Joy, sorrow, hatred are always ascribed to the heart--especially in the Old Testament; thus courage for which usually ruach is used (Ps 27:14); joy (Ps 4:7); anger (De 19:6, "while his heart is hot," lebhabh); fear (1Sa 25:37); sorrow (Ps 13:2), etc.
Heart
According to the Bible, the heart is the centre not only of spiritual activity, but of all the operations of human life. “Heart” and “soul” are often used interchangeably (Deut. 6:5; 26:16; comp. Matt. 22:37; Mark 12:30, 33), but this is not generally the case.
The heart is the “home of the personal life,” and hence a man is designated, according to his heart, wise (1 Kings 3:12, etc.), pure (Ps. 24:4; Matt. 5:8, etc.), upright and righteous (Gen. 20:5, 6;