Proverbs 5:12 — Word Study
WLCוְֽאָמַרְתָּ֗ אֵ֭יךְ שָׂנֵ֣אתִי מוּסָ֑ר וְ֝תוֹכַ֗חַת נָאַ֥ץ לִבִּֽי׃
BSAand you will sayʼâmar [declare, speak out] Howʼêyk [in what way, to what extent] I hatedsânêʼ■ [felt intense dislike, despised] disciplinemûwçâr [instruction, correction] and my heartlêb [inner being, feelings, will] despisednâʼats■ [spurned, scorned] ◂reprooftôwkêchâh [rebuke, correction]
| Greek | English | Parsing |
|---|---|---|
| וְֽאָמַרְתָּ֗ | and you will say | Verb, Qal, sequential perfect second person masculine singular |
| אֵ֭יךְ | how! | Particle |
| שָׂנֵ֣אתִי | I hated | Verb, Qal, perfect first person common singular |
| מוּסָ֑ר | discipline | Noun common, masculine singular absolute |
| וְ֝תוֹכַ֗חַת | and rebuke | Conjunction, noun common feminine singular absolute |
| נָאַ֥ץ | it spurned | Verb, Qal, perfect third person masculine singular |
| לִבִּֽי׃ | heart my | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | and you will say, “How I hated discipline, and my heart despised reproof! |
| KJV | And say, How have I hated instruction, and my heart despised reproof; |
| ASV | And say, How have I hated instruction, And my heart despised reproof; |
| YLT | And hast said, 'How have I hated instruction, And reproof hath my heart despised, |
| WEB | and say, “How I have hated instruction, and my heart despised reproof. |
| BBE | And you will say, How was teaching hated by me, and my heart put no value on training; |
The translations agree on the key terms, particularly שָׂנֵ֣אתִי.
The main clause introduces the speaker's reflection, followed by exclamatory and object phrases that articulate their feelings.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
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 5:12
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 — Warnings Against Adulterygenerated
Proverbs 5:12 reflects a moment of regret where the speaker recognizes their past hatred of discipline. This verse is part of a larger passage that warns against the dangers of straying from wisdom and the consequences that follow. The speaker recalls their rejection of guidance, which leads to a realization of the folly of their ways, echoed throughout the Proverbs.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 1:7–22 | The fear of the LORD is the beginning of knowledge, but fools despise wisdom and discipline. |
| 2 | Proverbs 15:5 | A fool rejects his father’s discipline, but whoever heeds correction is prudent. |
| 3 | Psalm 50:17 | For you hate My instruction and cast My words behind you. |
| 4 | Psalm 73:22 | I was senseless and ignorant; I was a brute beast before You. |
| 5 | Zechariah 7:11–14 | But they refused to pay attention and turned a stubborn shoulder; they stopped up their ears from hearing. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — שָׂנֵ֣אתִי, sa.Ne.tigenerated
The verb שָׂנֵא (sane') means 'to hate' and conveys a strong feeling of aversion or hostility. It is a primitive root that covers various forms of hatred, including personal animosity and enmity. The parsing indicates that it is in the perfect tense, first person singular, showing a completed action of hatred directed towards discipline.
In this context, the speaker expresses intense dislike for discipline, highlighting a significant emotional response. The use of the first person shows personal reflection and accountability for their feelings towards correction and guidance.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse uses hated, which is consistent across the KJV and ASV.
Sentence Structuregenerated
The main verb אָמַרְתָּ (you will say) governs the entire verse, with several phrases describing the content of that statement. The structure emphasizes the speaker's reflective tone and their emotional response to past experiences.
The sentence is composed of a main clause followed by a series of objects, detailing what the speaker hated and what their heart despised. This arrangement highlights the weight of the speaker's feelings and the consequences of their past attitudes.
Septuagint Backgroundgenerated
The Septuagint translates שָׂנֵא as ἐμίσησα (emísēsa), which also means 'to hate.' This choice reflects a direct correspondence in meaning, maintaining the emotional intensity of the original Hebrew.
The use of ἐλέγξους for תוֹכַ֗חַת indicates a focus on correction, aligning with the original intent of the Hebrew text.
In plain words — the whole versegenerated
Proverbs 5:12 shows a person reflecting on their past feelings of hatred towards discipline and correction. They express regret for not heeding guidance, which serves as a warning about the consequences of ignoring wisdom.
Frequently Asked Questionsgenerated
Hating discipline refers to a strong aversion to correction and instruction, which can lead to negative consequences in one's life.
Discipline is crucial for growth and learning, as it helps individuals understand their mistakes and make better choices.
Recognizing the value of guidance and being open to learning from others can help overcome a negative attitude towards correction.
Despising reproof can lead to a lack of wisdom and understanding, resulting in poor decisions and regret later in life.
Reflection Questionsgenerated
- In what areas of my life have I resisted discipline or correction?
- How can I learn to appreciate guidance from others?
- What steps can I take to be more open to constructive criticism?
- How does my attitude towards discipline affect my personal growth?
The early church on this verse — how the Fathers read it
Bede comments on the nature of discipline and the consequences of rejecting it, highlighting the importance of instruction in the life of believers.
Why did I hate instruction? etc. He calls the instruction of ecclesiastical faith; the reproaches by which heretics are rebuked, why they withdrew from the Church, he refers to them. It is evident concerning fornicators.Early Church Fathers on Proverbs 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 5:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd say, how have I hated instruction,.... To live virtuously, and avoid the adulterous woman; this he says, as wondering at his stupidity, folly, and madness, that he should hate and abhor that
Read John Gill on Proverbs 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd say, How have I hated instruction, and my heart despised reproof; And say, How have I hated instruction, my heart despised reproof - reverting to Proverbs 1:29.
Read Robert Jamieson on Proverbs 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHow have I hated instruction! oh what a mad beast have I been, to hate and slight the fair warnings which were given me, and against mine own knowledge, to run headlong into this pit of destruction! which are not the words of a true penitent mourning for and turning from his sin, but only of a man who is grieved for the sad effects of his delightful lusts, and tormented with the horror of his own guilty conscience. My heart despised reproof; I did with my whole heart abhor all admonitions.
Read Matthew Poole on Proverbs 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 5:12 And say, How have I hated instruction, and my heart despised reproof;Ver. 12. And say, How have I hated, &c.] When cast out with the prodigal, and hath nothing left him but a diseased body, a distressed soul, then, all too late, he fills the air with doleful complaints of his former folly, and cries out, as he did, Totum vitae meae tempus perdidi, quia perdite vixi. Oh, what a wretch, what a beast, what a maddened devil was I, so woefully to waste the fat and marrow of my dear and precious time, the flower of mine age, the strength of my body, the vigour of my spirits, the whole of mine estate, in sinful pleasures and sensual delights! Lo, here is a kind of repentance which…
Read John Trapp on Proverbs 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) How have I hated instruction.—The last stage of misery is the remorse which comes too late. (Comp. Matthew 25:30.)
Read Charles John Ellicott on Proverbs 5 →CambridgeThe Cambridge Bible for Schools and Colleges11–14. The pangs of remorse and the upbraidings of conscience form the terrible climax to the loss of honour and health and substance. “ ‘Going down to the chambers of death,’ wise too late, the victim of his own sins remembers with unspeakable agony the voice of his teachers, the efforts of those who wished to instruct him.”—Horton.
Read Cambridge on Proverbs 5 →Albert Barnes1798–1870Barnes' Notes on the BibleMore bitter than slavery, poverty, disease, will be the bitterness of self-reproach, the hopeless remorse that worketh death.
Read Albert Barnes on Proverbs 5 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible12, 13. How have I — The repentance and lamentation here exhibited are of the bitterest kind. “In the line of my duty,” says Dr. A.
Read Daniel Denison Whedon on Proverbs 5 →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
and you will say, “How I hated discipline, and my heart despised reproof!
and say, “How I have hated instruction, and my heart despised reproof.
and you will say, “How I hated discipline, and my heart despised reproof!
And you will say, “How I hated discipline! My heart spurned reproof!
Tyndale line
And say, How have I hated instruction, and my heart despised reproof;
And say, How have I hated instruction, And my heart despised reproof;
And say, How have I hated instruction, and my heart despised reproof;
And say, How have I hated instruction, and my heart despised reproof;
And say, How haue I hated instruction, and mine heart despised correction!
Strictly literal
and thou say, How have I hated instruction, and my heart despised reproof!
And hast said, 'How have I hated instruction, And reproof hath my heart despised,
And have said, “How I have hated instruction, || And my heart has despised reproof,
And thou sayest, How have I hated correction, and how hath my heart rejected reproof;
You will say, “How I hated instruction and my heart despised correction!
From the Latin
Why have I hated instruction, and my heart consented not to reproof,
Simplified
You'll say, “How I used to hate discipline, and my mind rebelled against being corrected!
And you will say, How was teaching hated by me, and my heart put no value on training;
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, with all seven words matched. This consistency suggests a strong preservation of the original meaning across these ancient texts.
וְֽאָמַרְתָּ֗ אֵ֭יךְ שָׂנֵ֣אתִי מוּסָ֑ר וְ֝תוֹכַ֗חַת נָאַ֥ץ לִבִּֽי׃
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.
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 5:12
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-2ms — Verb · Qal · sequential perfect second person masculine singularHc/Vqq2ms
אֵיךְ (*'eyk*) and its variants express the concept of 'how?' in various contexts, functioning as both interrogative and exclamatory forms. The entries indicate that it can also imply 'where' and is used in expressions of lamentation or satisfaction. The word appears in different spellings, reflecting its usage in the Old Testament.
אֵיךְ 69 adv.
interrog. How?
as an exclam. How!
base
אֵיכָה adv.
interrog. In what manner?
exclam. How!
Where?
base
אֵיכָ֫כָה (Ct) אֵֽיכָכָ֫ה (Est) How?
base
H349a אֵיךְ . interrog. How?
. as an exclam. How!
H349b אֵיכָה . interrog. In what manner?
. as an exclam. How!
H349c אֵיכָ֫כָה (Ct) אֵֽיכָכָ֫ה (Est) How?
349 'eyk ake
also eykah {ay-kaw'}; and teykakah {ay-kaw'-kah}; prolonged
from 335; how? or how!; also where:--how, what.
see HEBREW for 0335
אֵיךְ (ekh) — how?.
interrog adv
how?
אֵיכָה (e.khah) — how?.
interrog adv
1) how?
interj
2) how! (in lamentation)
3) expression of satisfaction
אֵיכָ֫כָה (e.kha.khah) — how?.
how?
Another spelling of ekh (אֵיךְ "how?" H0349A)
Part — ParticleHTi
Represents various Hebrew and Greek words, interrogative, interjectional and relative. Its different uses refer to
(1) the manner or way, e.g. Ge 44:34, "How shall I go up to my father?" ('ekh); Mt 6:28, "how they grow" (pos); 1Co 15:35, "How are the dead raised?";
(2) degree, extent, frequently, "how great" (Da 4:3, mah; Mr 5:19, hosos, "how much"); "how many" (Mt 27:13, posos); "how much" (Ac 9:13, hosos); "how much more" (Mt 7:11, posos;
שָׂנֵא (sane') is a primitive root meaning 'to hate.' It covers various forms of hatred, including personal animosity and enmity, and can refer to both humans and God. The word appears in different grammatical forms, with uses in Qal, Niphal, and Piel, indicating actions of hating or being hated. Its Aramaic equivalent is שְׂנָא.
שָׂנֵא 145 vb. hate
Qal 128 hate
Niph. is hated
Pi. enemy
base
H8130 שָׂנֵא hate
8130 sane' saw-nay'
a primitive root; to hate (personally):--enemy, foe, (be)
hate(-ful, -r), odious, X utterly.
שָׂנֵא (sa.ne) — to hate.
1) to hate, be hateful
1a) (Qal) to hate
1a1) of man
1a2) of God
1a3) hater, one hating, enemy (participle) (subst)
1b) (Niphal) to be hated
1c) (Piel) hater (participle)
1c1) of persons, nations, God, wisdom
Aramaic equivalent: se.ne (שְׂנָא "to hate" H8131)
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
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
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
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
re-buk': As a verb "rebuke" is in the Old Testament the translation of ga`ar and yakhach; another word, ribh, in Ne 5:7, is in the Revised Version (British and American) translated "contended with." "Rebuke" (noun) is most frequently the translation of ge`arah; also in the King James Version of cherpah (Isa 25:8; Jer 15:15, the Revised Version (British and American) "reproach"), and of a few other words signifying reproach, etc. "Rebuker" (mucar, literally, "correction," "chastisement") in Ho 5:2 has the Revised Version margin "Hebrew `rebuke.'" In the New Testament "to rebuke" is most often the translation of epitimao (Mt…
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-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
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/Sp1bs