Proverbs 15:5 — Word Study
WLCאֱוִ֗יל יִ֭נְאַץ מוּסַ֣ר אָבִ֑יו וְשֹׁמֵ֖ר תּוֹכַ֣חַת יַעְרִֽם׃
BSA◂A foolʼĕvîyl [despises, scornfully rejects] rejectsnâʼats▸ his father’sʼâb disciplinemûwçâr [instruction, correction] but whoever heedsshâmar [regards, accepts] correctiontôwkêchâh [reproof, rebuke] is prudentʻâram▸ [shrewd, wise, having good sense]
| Greek | English | Parsing |
|---|---|---|
| אֱוִ֗יל | a fool | Adj |
| יִ֭נְאַץ | he spurns | Verb, Qal, imperfect third person masculine singular |
| מוּסַ֣ר | [the] discipline of | Noun common, masculine singular construct |
| אָבִ֑יו | father his | Noun common masculine singular construct, suffix |
| וְשֹׁמֵ֖ר | and [one who] keeps | Conjunction, verb qal participle (active) masculine singular |
| תּוֹכַ֣חַת | correction | Noun common, feminine singular absolute |
| יַעְרִֽם׃ | he is prudent | Verb, Qal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | A fool rejects his father’s discipline, but whoever heeds correction is prudent. |
| KJV | A fool despiseth his father’s instruction: but he that regardeth reproof is prudent. |
| ASV | A fool despiseth his father’s correction; But he that regardeth reproof getteth prudence. |
| YLT | A fool despiseth the instruction of his father, And whoso is regarding reproof is prudent. |
| WEB | A fool despises his father’s correction, but he who heeds reproof shows prudence. |
| BBE | A foolish man puts no value on his father's training; but he who has respect for teaching has good sense. |
Where they part company is אֱוִיל — see How Translations Differ.
The sentence consists of two main clauses connected by a conjunction, illustrating the contrast between foolishness and wisdom.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֱוִיל
verbנָאַץ
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 15:5
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 15:5 contrasts the behavior of a fool with that of a wise person, emphasizing the value of accepting correction. This verse is situated within a broader discourse on the benefits of wisdom and the consequences of foolishness, as seen in surrounding verses like Proverbs 15:4 and 15:6.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 10:1 | The proverbs of Solomon: A wise son brings joy to his father, but a foolish son grief to his mother. |
| 2 | Proverbs 13:1–18 | A wise son heeds his father’s discipline, but a mocker does not listen to rebuke. |
| 3 | 1 Samuel 2:23–25 | “Why are you doing these things?” Eli said to his sons. “I hear about your wicked deeds from all these people. |
| 4 | 2 Samuel 15:1–6 | Some time later, Absalom provided for himself a chariot with horses and fifty men to run ahead of him. |
| 5 | 1 Chronicles 22:11–13 | Now, my son, may the LORD be with you, and may you succeed in building the house of the LORD your God, as He said you would. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — אֱוִיל, 'e.Vilgenerated
The word אֱוִיל ('e.Vil) is an adjective that describes a person who is foolish, often characterized by a disdain for wisdom and a tendency to mock when guilty. It derives from a root suggesting a perverse nature, and it is used throughout the Old Testament to denote individuals lacking in understanding.
In this verse, the fool's rejection of his father's discipline highlights his lack of wisdom. The term captures the essence of someone who not only disregards instruction but also acts in a way that is contrary to moral understanding.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study references the Berean Standard Bible, which uses the term rejects for the Hebrew word יִ֭נְאַץ. Other translations, such as the KJV and ASV, agree with this rendering.
The translations differ on the Hebrew word אֱוִיל, with the BSB and others translating it as a fool, while versions like FBV and WEB use despises.
Sentence Structuregenerated
The main verb יִ֭נְאַץ, he spurns, governs the sentence, with two clauses: the first describes the fool's action, and the second describes the wise person's response. The structure emphasizes the contrast between folly and wisdom.
The first clause introduces the subject אֱוִיל and the action יִ֭נְאַץ, while the second clause introduces the subject וְשֹׁמֵ֖ר and its action יַעְרִֽם, illustrating the outcomes of each character's behavior.
Septuagint Backgroundgenerated
In the Septuagint, אֱוִיל is rendered as ἄφρων, which also means 'foolish' but carries a broader implication of lacking sense. This choice reflects a similar understanding of foolishness but may emphasize a more general lack of wisdom.
The translation of מוּסָר as παιδείαν indicates a focus on the educational aspect of discipline, aligning with the Greek concept of training and instruction.
In plain words — the whole versegenerated
Proverbs 15:5 tells us that a fool rejects his father's discipline, showing a lack of wisdom. In contrast, a person who listens to correction is wise. This verse teaches the importance of valuing guidance and learning from mistakes.
Frequently Asked Questionsgenerated
Rejecting discipline means to disregard guidance or correction, often leading to foolish behavior and poor decisions.
Accepting correction shows a willingness to learn and grow, which is a key trait of wise individuals who value instruction.
Discipline can come from various sources, including parents, teachers, and mentors, and can involve guidance, correction, or instruction aimed at helping us improve.
Heeding correction is important because it allows us to learn from our mistakes and avoid repeating them, ultimately leading to better choices and outcomes.
Reflection Questionsgenerated
- In what areas of my life do I struggle to accept correction?
- How can I cultivate a more receptive attitude towards discipline?
- What wisdom have I gained from past corrections or reproofs?
- How can I encourage others to accept guidance and correction in their lives?
The early church on this verse — how the Fathers read it
Early church fathers commented on the nature of wisdom and prudence, drawing from this verse to illustrate the importance of virtuous living.
True prudence is the knowledge of what to do and what not to do. One who possesses it never refrains from virtuous works and is never pierced by the deadly arrow of vice.Early Church Fathers on Proverbs 15 →
Prudence is that quality by which all things are accomplished through skillful industry, in the same way that malice is that quality whereby only evil is perpetrated.Early Church Fathers on Proverbs 15 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Proverbs 15:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleA fool despiseth his father's instruction,.... They are fools that despise any instruction that is wise, good, and profitable; and especially a father's instruction, whose love, tender affection, and
Read John Gill on Proverbs 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryA fool despiseth his father's instruction: but he that regardeth reproof is prudent. A fool despiseth his father's instruction - whether through carelessness, sloth, or love of pleasure or gain.
Read Robert Jamieson on Proverbs 15 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA fool despiseth, doth not regard nor obey, which is an evidence of contempt, his father’ s instruction; who hath both love to him, and authority over him; which greatly aggravates his folly. Reproof; the reproof of any person whatsoever, and much more of a father.
Read Matthew Poole on Proverbs 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 15:5 A fool despiseth his father’ s instruction: but he that regardeth reproof is prudent. Ver. 5. A fool despiseth his father’ s instruction.] Heb., Entertains it with contumelious and opprobrious language; as a madman doth a potion offered him for his health. Jerome oft renders the word, "to blaspheme"; and indeed to reject good counsel, of a father especially, with scorn and reproach, is blasphemy in the second table. But he that regardeth reproof, is prudent.] Wise he is, and wiser he will be. This made David prize and pray for a reprover. And it is said of Gerson, that great and wise chancellor of Paris, that he took pleasure in nothing more, quam si ab aliquo fraterne et…
Read John Trapp on Proverbs 15 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) A fool (’evîl).—See above, on Proverbs 1:7.
Read Charles John Ellicott on Proverbs 15 →CambridgeThe Cambridge Bible for Schools and Colleges5. is prudent] Rather, becometh prudent, by “regarding reproof.”
Read Cambridge on Proverbs 15 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible5. A fool despiseth… instruction — The sense is: He that rejects the restraint placed upon him by his father, who loves him, is a fool. But he that regardeth reproof is prudent — Acts discreetly. Comp. Proverbs 10:1.
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
A fool rejects his father’s discipline, but whoever heeds correction is prudent.
A fool despises his father’s correction, but he who heeds reproof shows prudence.
A fool rejects his father’s discipline, but whoever heeds correction is prudent.
A fool rejects his father’s discipline, but whoever heeds reproof shows good sense.
Tyndale line
A fool despiseth his father’s instruction: but he that regardeth reproof is prudent.
A fool despiseth his father’s correction; But he that regardeth reproof getteth prudence.
A fool despiseth his father’s correction: but he that regardeth reproof getteth prudence.
A fool despiseth his father's instruction: but he that regardeth reproof is prudent.
A foole despiseth his fathers instruction: but he that regardeth correction, is prudent.
Strictly literal
A fool despiseth his father's instruction; but he that regardeth reproof becometh prudent.
A fool despiseth the instruction of his father, And whoso is regarding reproof is prudent.
A fool despises the instruction of his father, || And whoever is regarding reproof is prudent.
A fool contemneth the correction of his father; but he that observeth admonition will become prudent.
A fool has contempt for his father's instruction, but he who learns from correction is prudent.
From the Latin
A fool laugheth at the instruction of his father: but he that regardeth reproofs shall become prudent. In abundant justice there is the greatest strength: but the devices of the wicked shall be rooted out.
Simplified
Only a foolish son despises his father's instruction, but one who accepts correction is sensible.
A foolish man puts no value on his father's training; but he who has respect for teaching has good sense.
Word by word, the decisions they made
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 states, "אֱוִ֗יל יִ֭נְאַץ מוּסַ֣ר אָבִ֑יו וְשֹׁמֵ֖ר תּוֹכַ֣חַת יַעְרִֽם׃" which translates to, "A fool rejects his father’s discipline, but whoever heeds correction is prudent." The Septuagint agrees with the Masoretic Text in meaning, as all seven words correspond, although the word order differs. The Dead Sea Scrolls (4Q103) partially preserve the text, with one word intact and several others partially restored or supplied by an editor, but they align with the core message of the Masoretic Text.
אֱוִ֗יל יִ֭נְאַץ מוּסַ֣ר אָבִ֑יו וְשֹׁמֵ֖ר תּוֹכַ֣חַת יַעְרִֽם׃
7 of the 7 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.
[אויל] ינאץ מוסר אבי׳ו [ושמר] [תוכחת] [יערם]
1 word on the leather — 2 partly restored, 4 supplied entire by an editor.
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 15:5
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.
אֱוִיל (eviyl) means 'foolish' and describes someone who despises wisdom, mocks when guilty, is quarrelsome, or licentious. It is derived from an unused root suggesting perversion. The word is used in various contexts in the Old Testament, primarily to denote a person lacking wisdom.
אֱוִיל 26 adj. foolish
base
H191 אֱוִיל foolish
191 'eviyl ev-eel'
from an unused root (meaning to be perverse); (figuratively)
silly:--fool(-ish) (man).
אֱוִיל (e.vil) — fool(ish).
1) be foolish, foolish
1a) (subst)
1a1) of one who despises wisdom
1a2) of one who mocks when guilty
1a3) of one who is quarrelsome
1a4) of one who is licentious
Adj — AdjHAamsa
Any person who does not act wisely, that is, does not follow the warnings and requirements of God, which are founded in infinite wisdom. Hence "a fool" is put for a wicked man, an enemy or neglecter of God, Ps 14:1 Pr 19:1. So folly is put for wickedness, 2Sa 13:12,13 Ps 38:5, foolish lusts for wicked lusts, etc. Foolish talking, foolish questions, are vain, empty, unprofitable conversation, 2Ti 2:23.
נָאַץ (na'ats) is a Hebrew verb meaning to spurn or contemn. It has various forms including Qal, Piel, Hiphil, and Hithpolel, indicating different nuances of scorn and contempt. The word appears in contexts of disdain and provocation, with a notable reference in Ecclesiastes 12:5. The entries collectively emphasize its meanings related to despising and abhoring.
נָאַץ vb. contemn, spurn
Qal contemn
Pi. contemn, spurn
Hiph.
Hithpo‛el every day is my name contemned
base
H5006 נָאַץ contemn, spurn
5006 na'ats naw-ats'
a primitive root; to scorn; or (Ecclesiastes 12:5) by
interchange for 5132, to bloom:--abhor, (give occasion to)
blaspheme, contemn, despise, flourish, X great, provoke.
see HEBREW for 05132
נָאַץ (na.ats) — to spurn.
1) to spurn, contemn, despise, abhor
1a) (Qal) to spurn, contemn
1b) (Piel)
1b1) to spurn
1b2) to cause to contemn
1c) (Hiphil) to spurn
1d) (Hithpolel) to be contemned
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
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 constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אָב (av) means 'father' and encompasses various roles such as the literal father of an individual, God as the father of His people, and the head of a household or clan. It can also refer to an ancestor, originator of a profession, or a figure of respect and protection. Notably, it can imply a ruler or chief in later contexts.
אָב 1101 n.m. father
father of individual
of God as father of his people
head of household, family or clan
ancestor
originator or patron of a class, profession, or art
fig. of producer, generator
fig. of benevolence & protection
term of respect & honor
specif., ruler, chief (late)
base
H1 אָב father . father of individual
. of God as father of his people
. head of household, family or clan
. ancestor
. originator or patron of a class, profession, or art
. fig. of producer, generator
. fig. of benevolence & protection
. term of respect & honor
. specif., ruler, chief (late)
1 'ab awb
a primitive word; father, in a literal and immediate, or
figurative and remote application):--chief,
(fore-)father(-less), X patrimony, principal. Compare names
in "Abi-".
אָב (av) — father.
1) father of an individual
2) of God as father of his people
3) head or founder of a household, group, family, or clan
4) ancestor
4a) grandfather, forefathers - of person
4b) of people
5) originator or patron of a class, profession, or art
6) of producer, generator (fig.)
7) of benevolence and protection (fig.)
8) term of respect and honour
9) ruler or chief (spec.)
Also means: av (אַב "father" H0002)
אָב (av) — (Huram)-abi.
A man living at the time of United Monarchy, first mentioned at 1Ki.7.13; also called Huram-abi (KJV: "Huram my father's") at 2Ch.2.13; 4.16;
Combined with chi.ram (חִירָם "Hiram" H2438H)
אָב (av) — father of.
The father of Gibeon, also known as Abiel - a man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.9.1;
son of: Zeror (H6872C); married to Maacah (H4601N);
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
The Hebrew word שָׁמַר (*shamar*) is a primitive root meaning to keep, guard, or observe. It encompasses a wide range of actions including protecting, waiting for, and celebrating obligations like the Sabbath. The verb appears in various forms, indicating nuances such as being on guard or refraining from certain actions. It is used extensively in the Old Testament, reflecting both physical and moral vigilance.
שָׁמַר 465 vb. keep, watch, preserve
Qal 425
keep, have charge of
keep, guard, captives
hence, watch for, wait for
watch, observe
keep, retain, of storing up (food)
keep within bounds, restrain
observe, celebrate
keep sabbath
of other obligations
observe = follow dictates of (prudence, justice, kindness, wisdom)
sts. י׳ subj.
keep, reserve, weeks of harvest
Niph.
36be on one's guard
keep oneself, refrain, abstain
be kept, guarded
Pi. those paying regard to false vanities
Hithp. I kept myself from
base
H8104 שָׁמַר keep, watch, preserve .. . keep, have charge of
. keep, guard, captives
. hence, watch for, wait for
. watch, observe
. . keep, retain, of storing up (food)
. keep within bounds, restrain
. . observe, celebrate
. keep sabbath
. of other obligations
. observe = follow dictates of (prudence, justice, kindness, wisdom)
. sts. י׳ subj.
. keep, reserve, weeks of harvest
. . be on one's guard
. keep oneself, refrain, abstain
. be kept, guarded
. those paying regard to false vanities
. I kept myself from
8104 shamar shaw-mar'
a primitive root; properly, to hedge about (as with thorns),
i.e. guard; generally, to protect, attend to, etc.:--beward,
be circumspect, take heed (to self), keep(-er, self), mark,
look narrowly, observe, preserve, regard, reserve, save
(self), sure, (that lay) wait (for), watch(-man).
שָׁמַר (sha.mar) — to keep: obey.
: obey/observe
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
1a3) to watch for, wait for
1a4) to watch, observe
1a5) to keep, retain, treasure up (in memory)
1a6) to keep (within bounds), restrain
1a7) to observe, celebrate, keep (sabbath or covenant or commands), perform (vow)
1a8) to keep, preserve, protect
1a9) to keep, reserve
1b) (Niphal)
1b1) to be on one's guard, take heed, take care, beware
1b2) to keep oneself, refrain, abstain
1b3) to be kept, be guarded
1c) (Piel) to keep, pay heed
1d) (Hithpael) to keep oneself from
שָׁמַר (sha.mar) — to keep: guard.
: guard
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
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 עָרֹם (*aram*) is a primitive root meaning to be bare, but it is primarily used to convey the sense of being shrewd or crafty, often with a negative connotation. It covers meanings such as being subtle, prudent, or taking crafty counsel. The entries indicate that it can be used in both the Qal and Hiphil forms, with the latter emphasizing the act of becoming shrewd.
[עָרֹם] vb. be shrewd, crafty
Qal he is exceedingly crafty
Hiph. be crafty; be or become shrewd
base
H6191 עָרֹם be shrewd, crafty
6191 `aram aw-ram'
a primitive root; properly, to be (or make) bare; but used
only in the derivative sense (through the idea perhaps of
smoothness) to be cunning (usually in a bad sense):--X very,
beware, take crafty (counsel), be prudent, deal subtilly.
עָרֹם (a.ram) — be shrewd.
1) to be subtle, be shrewd, be crafty, beware, take crafty counsel, be prudent
1a) (Qal) to be crafty, be subtle
1b) (Hiphil) to be crafty, be or become shrewd
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms