Proverbs 23:12 — Word Study
WLCהָבִ֣יאָה לַמּוּסָ֣ר לִבֶּ֑ךָ וְ֝אָזְנֶ֗ךָ לְאִמְרֵי־ דָֽעַת׃
BSAApplybôwʼ [focus, give attention to] your heartlêb [inner being, mind, and spirit] to instructionmûwçâr [discipline, correction, and guidance] and your earsʼôzen [ability to hear and listen] to wordsʼêmer [sayings, teachings, and commands] of knowledgedaʻath [understanding, wisdom, and insight]
| Greek | English | Parsing |
|---|---|---|
| הָבִ֣יאָה | bring ! | Verb hiphil imperative second person masculine singular, suffix |
| לַמּוּסָ֣ר | to discipline | Preposition, noun common masculine singular absolute |
| לִבֶּ֑ךָ | heart your | Noun common masculine singular construct, suffix |
| וְ֝אָזְנֶ֗ךָ | and ears your | Conjunction, noun common feminine singular construct, suffix |
| לְאִמְרֵי־ | to words of | Preposition, noun common masculine plural construct |
| דָֽעַת׃ | knowledge | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Apply your heart to instruction and your ears to words of knowledge. |
| KJV | Apply thine heart unto instruction, and thine ears to the words of knowledge. |
| ASV | Apply thy heart unto instruction, And thine ears to the words of knowledge. |
| YLT | Bring in to instruction thy heart, And thine ear to sayings of knowledge. |
| WEB | Apply your heart to instruction, and your ears to the words of knowledge. |
| BBE | Give your heart to teaching, and your ears to the words of knowledge. |
Where they part company is מוּסָר — see How Translations Differ.
The verse consists of two main clauses connected by a conjunction, emphasizing the dual focus on both heart and ears in the pursuit of wisdom.
5 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 23:12
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 Disciplinegenerated
Proverbs 23:12 emphasizes the necessity of applying one's heart to instruction and listening to words of knowledge. This verse is situated within a broader discourse on the importance of discipline and guidance in acquiring wisdom, as seen in the surrounding verses that discuss the role of a Redeemer and the necessity of discipline in raising children.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 23:19 | Listen, my son, and be wise, and guide your heart on the right course. |
| 2 | Proverbs 2:2–6 | if you incline your ear to wisdom and direct your heart to understanding, |
| 3 | Proverbs 5:1–2 | My son, pay attention to my wisdom; incline your ear to my insight, |
| 4 | Proverbs 22:17 | Incline your ear and hear the words of the wise— apply your mind to my knowledge— |
| 5 | Ezekiel 33:31 | So My people come to you as usual, sit before you, and hear your words; but they do not put them into practice. Although they express love with their mouths, their hearts pursue dishonest gain. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — מוּסָר, la.mu.Sargenerated
The Hebrew word מוּסָר (mūsar) refers to discipline, correction, and guidance. It encompasses moral instruction and the process of learning from mistakes, highlighting the importance of accepting correction in the pursuit of wisdom.
This term is often associated with God's guidance and is used to emphasize the value of discipline in gaining understanding, as reflected in its usage throughout the wisdom literature of the Bible.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The structure of the verse centers around two main phrases: the first instructs to apply the heart to discipline, and the second directs attention to the ears for receiving knowledge. The imperative verbs create a sense of urgency and importance in the call to action.
The Hebrew word order places emphasis on the heart and ears, indicating that both inner focus and external listening are crucial for gaining wisdom and understanding.
Septuagint Backgroundgenerated
In the Septuagint, מוּסָר is rendered as παιδείαν (paideian), which suggests a focus on education and training. This choice aligns with the broader theme of nurturing wisdom through discipline.
The Greek term emphasizes the pedagogical aspect of the instruction, indicating a structured approach to learning and moral development.
In plain words — the whole versegenerated
Proverbs 23:12 encourages individuals to focus their hearts on discipline and to listen carefully to words of knowledge. It highlights the importance of engaging actively in learning and accepting correction as a path to wisdom.
Frequently Asked Questionsgenerated
It means to focus your inner being on learning and accepting guidance, recognizing the importance of discipline in gaining wisdom.
Listening to teachings and commands helps in understanding and applying wisdom in daily life, leading to better decisions.
Discipline involves learning from mistakes and receiving correction, which cultivates understanding and moral insight.
The heart represents one's inner thoughts and feelings, and applying it to instruction means engaging deeply with the learning process.
Reflection Questionsgenerated
- In what ways can I apply my heart to instruction in my daily life?
- How can I improve my listening skills to better understand teachings and commands?
- What experiences have taught me the value of discipline in gaining wisdom?
- How can I encourage others to focus on learning and accepting correction?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Proverbs 23:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleApply thine heart unto instruction,.... To the instruction of parents, and to the instruction of ministers of the word; to the Scriptures, which are profitable to instruction in righteousness; to the
Read John Gill on Proverbs 23 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryApply thine heart unto instruction, and thine ears to the words of knowledge. No JFB commentary on this verse.
Read Robert Jamieson on Proverbs 23 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleApply thine heart unto instruction; content not thyself with outward hearing or reading of it, but affectionately receive it into thine heart, and lay it up there as choice treasure.
Read Matthew Poole on Proverbs 23 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 23:12 Apply thine heart unto instruction, and thine ears to the words of knowledge.Ver. 12. Apply thy heart unto instruction.] Make thine heart to come to it - though never so averse. Call in thy scattered thoughts, and busy them about the best things. Anima dispersa fit minor. This is the wise man’ s counsel to the younger sort. But because sardis plerunque fabulam, few youths will be better advised; therefore he bespeaks their parents and tutors in the next words.
Read John Trapp on Proverbs 23 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible12. Heart… ears — Not only hearing the words of “instruction,” but treasuring them up, so that they may influence the future life. Comp. Proverbs 22:19.
Read Daniel Denison Whedon on Proverbs 23 →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
Apply your heart to instruction and your ears to words of knowledge.
Apply your heart to instruction, and your ears to the words of knowledge.
Apply your heart to instruction and your ears to words of knowledge.
Apply your heart to instruction and your ears to the words of knowledge.
Tyndale line
Apply thine heart unto instruction, and thine ears to the words of knowledge.
Apply thy heart unto instruction, And thine ears to the words of knowledge.
Apply thine heart unto instruction, and thine ears to the words of knowledge.
Apply thy heart to instruction, and thy ears to the words of knowledge.
Apply thine heart to instruction, and thine eares to the wordes of knowledge.
Strictly literal
Apply thy heart unto instruction, and thine ears to the words of knowledge.
Bring in to instruction thy heart, And thine ear to sayings of knowledge.
Bring your heart to instruction, || And your ear to sayings of knowledge.
Apply thy heart unto instruction, and thy ears to the sayings of knowledge.
Apply your heart to instruction and your ears to words of knowledge.
From the Latin
Let thy heart apply itself to instruction: and thy ears to words of knowledge.
Simplified
Focus your mind on instruction; listen intently to words of knowledge.
Give your heart to teaching, and your ears to the words of knowledge.
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 and the Septuagint agree closely in their wording, with all six Hebrew words matched in the Greek translation. This indicates a consistent understanding of the verse across these textual traditions.
הָבִ֣יאָה לַמּוּסָ֣ר לִבֶּ֑ךָ וְ֝אָזְנֶ֗ךָ לְאִמְרֵי־ דָֽעַת׃
6 of the 6 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 23:12
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.
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Hiphil-Impv-2ms | Suff — Verb hiphil imperative second person masculine singular · suffixHVhv2ms/Sh
dasha' = "to sprout," "spring" (Ge 1:11 the King James Version); sharats = "to wriggle," "swarm" (Ge 1:20 f; 9:7; Ex 8:3); yaladh = "to bear," "beget" (Ge 3:16; 2Ki 19:3; Job 15:35; 39:1,2; "what a day may bring forth," Pr 27:1; "before the decree bring forth," Ze 2:2); `anan = "to cloud over," "to darken" (Ge 9:14); shalach = "to send on," "to escort" (Ge 18:16); shubh = "to turn back," "bring" (again, back…
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
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
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
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 | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
The Hebrew word אֹ֫זֶן (*ozen*) means 'ear' and is derived from a root that suggests broadness. It refers to the physical ear as well as the organ of hearing, and can also imply the act of revealing or receiving divine revelation. The term appears in contexts such as Exodus 29:20.
אֹ֫זֶן 188 n.f. Ex 29:20 ear
ear, as part of body
especially as organ of hearing
open ears of, reveal to
base
H241 אֹ֫זֶן ear
241 'ozen o'-zen
from 238; broadness. i.e. (concrete) the ear (from its form
in man):--+ advertise, audience, + displease, ear, hearing, +
show.
see HEBREW for 0238
אֹ֫זֶן (o.zen) — ear.
: ear
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
אֹ֫זֶן (o.zen) — ear: hearing.
: hearing
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
אֹ֫זֶן (o.zen) — ear: to ears.
: to[ears_of](PERSON)
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
Conj | N-fd | Suff — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/Sp2ms
The Hebrew word אֹמֶר (*'omer*) refers to an utterance, speech, or word, often used in a poetic or exalted context. It is derived from the root meaning 'to say' and encompasses meanings like saying, promise, and command. The entries collectively emphasize its use in elevated language.
אֹמֶר n.m. utterance, speech, word, only poet., & exalted style
base
H561 אֹמֶר utterance, speech, word, only poet., & exalted style
561 'emer ay'-mer
from 559; something said:--answer, X appointed unto him,
saying, speech, word.
see HEBREW for 0559
אֵמֶר (e.mer) — word.
utterance, speech, word, saying, promise, command
Prep | N-mp — Preposition · noun common masculine plural constructHR/Ncmpc
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…
דַּ֫עַת (da`ath) means knowledge, encompassing perception, skill, and moral understanding. It is associated with prophetic knowledge and is noted for its divine aspect, particularly in the context of wisdom literature. The entries highlight its use in various forms of knowledge, including discernment and understanding.
דַּ֫עַת n.f. knowledge
knowledge, perception
= skill (in workmanship)
of proph. knowledge
esp. knowledge with moral quality
knowledge possessed by God
esp. in Wisd Lt = discernment, understanding, wisdom
base
H1847 דַּ֫עַת knowledge . . knowledge, perception
. = skill (in workmanship)
. of proph. knowledge
. esp. knowledge with moral quality
. knowledge possessed by God
. esp. in Wisd Lt = discernment, understanding, wisdom
1847 da`ath dah'-ath
from 3045; knowledge:--cunning, (ig-)norantly, know(-ledge),
(un-)awares (wittingly).
see HEBREW for 03045
דַּ֫עַת (da.at) — knowledge.
1) knowledge
1a) knowledge, perception, skill
1b) discernment, understanding, wisdom
N-fs — Noun common · feminine singular absoluteHNcfsa