Leave your simple ways, and live. Walk in the way of understanding.”
One who corrects a mocker invites insult. One who reproves a wicked man invites abuse.
Don’t reprove a scoffer, lest he hate you. Reprove a wise person, and he will love you.
Parallel Translations
-
Leave your simple ways, and live. Walk in the way of understanding.”
One who corrects a mocker invites insult. One who reproves a wicked man invites abuse.
Don’t reprove a scoffer, lest he hate you. Reprove a wise person, and he will love you.
-
Forsake the foolish, and live; and go in the way of understanding.
He that reproveth a scorner getteth to himself shame: and he that rebuketh a wicked man getteth himself a blot.
Reprove not a scorner, lest he hate thee: rebuke a wise man, and he will love thee.
Show all 3 translations
-
Forsake all thoughtlessness, and live; and walk in the way of understanding.
He that correcteth a scorner getteth to himself shame, and he that reproveth a wicked man, it becometh unto him a blot.
Reprove not a scorner, lest he hate thee; reprove a wise man, and he will love thee.
Cross-references (37)
- Psalms 141:5 (v8) Let the righteous strike me, it is kindness; let him reprove me, it is like oil on the head; don’t let my head refuse it; Yet my prayer is…
- Proverbs 13:18 (v8) Poverty and shame come to him who refuses discipline, but he who heeds correction shall be honored.
- Proverbs 23:9 (vv7–8) Don’t speak in the ears of a fool, for he will despise the wisdom of your words.
- Proverbs 15:12 (vv7–8) A scoffer doesn’t love to be reproved; he will not go to the wise.
- Proverbs 13:20 (v6) One who walks with wise men grows wise, but a companion of fools suffers harm.
Show all 35 cross-references
- Proverbs 29:1 (v8) He who is often rebuked and stiffens his neck will be destroyed suddenly, with no remedy.
- Matthew 7:6 (v8) “Don’t give that which is holy to the dogs, neither throw your pearls before the pigs, lest perhaps they trample them under their feet, and…
- Proverbs 28:23 (v8) One who rebukes a man will afterward find more favor than one who flatters with the tongue.
- Proverbs 4:11 (v6) I have taught you in the way of wisdom. I have led you in straight paths.
- Leviticus 19:17 (v8) “ ‘You shall not hate your brother in your heart. You shall surely rebuke your neighbor, and not bear sin because of him.
- 2 Chronicles 36:16 (v7) but they mocked the messengers of God, and despised his words, and scoffed at his prophets, until Yahweh’s wrath arose against his people,…
- Matthew 15:14 (v8) Leave them alone. They are blind guides of the blind. If the blind guide the blind, both will fall into a pit.”
- Luke 13:24 (v6) “Strive to enter in by the narrow door, for many, I tell you, will seek to enter in and will not be able.
- Hebrews 6:4-8 (v8) For concerning those who were once enlightened and tasted of the heavenly gift, and were made partakers of the Holy Spirit, and tasted the…
- 2 Samuel 12:7-14 (v8) Nathan said to David, “You are the man. This is what Yahweh, the God of Israel, says: ‘I anointed you king over Israel, and I delivered you…
- 2 Chronicles 24:20-22 (v7) The Spirit of God came on Zechariah the son of Jehoiada the priest; and he stood above the people, and said to them, “God says, ‘Why do you…
- 2 Chronicles 25:15-16 (v7) Therefore Yahweh’s anger burned against Amaziah, and he sent to him a prophet, who said to him, “Why have you sought after the gods of the…
- 2 Peter 3:15-16 (v8) Regard the patience of our Lord as salvation; even as our beloved brother Paul also, according to the wisdom given to him, wrote to you, as…
- Genesis 19:8-9 (v7) See now, I have two virgin daughters. Please let me bring them out to you, and you may do to them what seems good to you. Only don’t do…
- Numbers 14:6-10 (v8) Joshua the son of Nun and Caleb the son of Jephunneh, who were of those who spied out the land, tore their clothes. They spoke to all the…
- 1 Kings 18:17 (v7) When Ahab saw Elijah, Ahab said to him, “Is that you, you troubler of Israel?”
- 1 Kings 21:20 (v7) Ahab said to Elijah, “Have you found me, my enemy?” He answered, “I have found you, because you have sold yourself to do that which is evil…
- 1 Kings 22:24 (v7) Then Zedekiah the son of Chenaanah came near, and struck Micaiah on the cheek, and said, “Which way did Yahweh’s Spirit go from me to speak…
- 1 Kings 22:27 (v7) Say, ‘The king says, “Put this fellow in the prison, and feed him with bread of affliction and with water of affliction, until I come in…
- 2 Corinthians 6:17 (v6) Therefore “ ‘Come out from among them, and be separate,’ says the Lord. ‘Touch no unclean thing. I will receive you.
- 1 Kings 1:23 (v8) They told the king, saying, “Behold, Nathan the prophet!” When he had come in before the king, he bowed himself before the king with his…
- Psalms 26:4-6 (v6) I have not sat with deceitful men, neither will I go in with hypocrites. I hate the assembly of evildoers, and will not sit with the…
- Psalms 45:10 (v6) Listen, daughter, consider, and turn your ear. Forget your own people, and also your father’s house.
- Psalms 119:115 (v6) Depart from me, you evildoers, that I may keep the commandments of my God.
- Proverbs 4:14-15 (v6) Don’t enter into the path of the wicked. Don’t walk in the way of evil men. Avoid it, and don’t pass by it. Turn from it, and pass on.
- Proverbs 8:35 (v6) For whoever finds me, finds life, and will obtain favor from Yahweh.
- Proverbs 9:11 (v6) For by me your days will be multiplied. The years of your life will be increased.
- Matthew 7:13-14 (v6) “Enter in by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and many are those who enter in by it.…
- Acts 2:40 (v6) With many other words he testified, and exhorted them, saying, “Save yourselves from this crooked generation!”
- Revelation 18:4 (v6) I heard another voice from heaven, saying, “Come out of her, my people, that you have no participation in her sins, and that you don’t…
35 distinct cross-references across this passage (37 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (18 sources)
Historical commentary, presented as a primary source — not an endorsement.
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Geneva Bible translators 1599 · Public Domain On vv7–8 For the wicked will contemn him and labor to…
For the wicked will contemn him and labor to defame him.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv6–8 Pro 9:6 Forsake the foolish, and live; and go…
Pro 9:6 Forsake the foolish, and live; and go in the way of understanding.
Ver. 6. Forsake the foolish.] No coming to this feast in the tattered rags of the old Adam; you must relinquish your former evil courses and companies. There are those who read the words thus, "Forsake, O foolish ones - viz., your own ways - and live."
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And go in the way of understanding.] Renounce your vices, and practise the contrary graces. True repentance stands in an entire change of the whole man, from all that is evil to all that is good.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv6–8 The foolish, i.e. the wicked, and their courses and…
The foolish, i.e. the wicked, and their courses and society: you must either forsake them or me, for we are irreconcilable enemies.
In the way of understanding; which leads to it, and is prescribed by it.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv6–8 Forsake the foolish,.... Foolish men and their company; not…
Forsake the foolish,.... Foolish men and their company; not men of weak abilities in things natural and civil, or who are reckoned foolish by the world; for so the saints are, whose company is not to be neglected and forsaken; but such who are wickedly foolish, who are ignorant of divine things, and make a mock at sin and at religion; such company is very unsuitable for Wisdom's guests; such as turn in to her house ought to forsake these; it is quite out of character for Wisdom's followers to be the companions of fools; it is very unprofitable to keep company with such vain men, yea, very pernicious and hurtful, and of very bad consequence; it corrupts good manners, and causes grief, and breaks peace, sooner or later; it is quite unbecoming them to converse with them; they are called out from among them by Christ, and should obey: and, besides, they have better company to attend unto: and they should also forsake "foolish" (m) things; the Septuagint version renders it, "foolishness"; and the Arabic version, "imprudence"; the Targum and Syriac version, "want of understanding", or "judgment"; foolish lusts, which are hurtful, and war against the soul, and which should be denied and abstained from; and all foolish ways, their own or others', which are dangerous and lead to ruin; and all foolish doctrines, such as are contrary to the Scriptures, to the doctrine of Christ and his apostles; that tend to degrade any of the Persons of the Trinity, to obscure or lessen the grace of God in man's salvation, or to exalt the creature; all such are to be forsaken, shunned, and avoided, and by no means countenanced and encouraged;
and live; which may be considered either as an exhortation, as the foregoing; live on the provisions of Wisdom's house, on her bread and her wine; live on Christ himself by faith; live not as the foolish do, but as the wise; live not to yourselves, nor to the lusts of men, but to the will and glory of God; live not in sin, but unto righteousness; live not to the flesh, nor after it, but to and after the spirit: or as a promise by way of encouragement, and as enforcing the preceding exhortation, "and ye shall live" (n); honourably, and not scandalously, as they do that keep company with the foolish; comfortably and delightfully, as they do that turn into Wisdom's house, and are her guests; such live in communion with Christ, and with his people; they live a spiritual life now, and shall live an eternal one hereafter;
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and go in the way of understanding; as such do that quit the conversation of foolish men, and become the guests of Wisdom; such are in, and go in the way of understanding, who frequently attend the throne of grace, and ask wisdom of the Father of lights; the Spirit of wisdom and revelation in the knowledge of divine things, which they that ask have; Solomon got all his wisdom and understanding this way: such are in the way of it, and go in the way of it, who constantly and carefully read the Scriptures, which are able to make a man wise unto salvation; who go up to the house of the Lord as often as they have opportunity, that they may be taught by trim; who sit under the ministry of Gospel preachers, that feed men with knowledge and understanding; who submit to Gospel ordinances, and keep the commandments of Christ; for such are said to have a good understanding; they show that they have, and by these means get and increase it; see Psa 111:10; and who also converse with knowing and experienced Christians; for "he that walketh with wise men shall be wise", Pro 13:20.
(m) "imperitiam", Tigurine version; "stultitias", Vatablus; "fatuitates", Piscator, Schultens; "stoliditates", Gejerus, Gussetius, p. 703. (n) "et vivetis", Pagninus, Vatablus, Piscator, Mercerus, Michaelis.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv7–8 A former - He shews whom he meant by…
A former - He shews whom he meant by the foolish, ver. 6, even scorners and wicked men, and presses his last advice of forsaking them because there was no good, but hurt to be got from them.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv6–7 Verse 6. Forsake the foolish] For the companion of…
Verse 6. Forsake the foolish] For the companion of fools must be a fool.
And live] Answer the end for which thou wert born.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv7–8 Pro 9:7. He that reproveth a scorner — “This…
Pro 9:7. He that reproveth a scorner — “This and the following verse supply us with a reason for the conduct of wisdom, in addressing herself only to the simple. She invites not the pretendedly wise, those who think they are ignorant of nothing; to invite them to the feast of wisdom, would be to expose herself to their insults and censures. They would receive the invitation with disdain; they would despise the lessons of wisdom; they would reject with disgust her wine and her viands. The scorners admirably represent the genius of libertines and professed infidels.” — Dodd. But Solomon may also be considered as showing us, in these verses, whom he meant by the foolish, Pro 9:6, even scorners and wicked men; and here he presses the advice last given of forsaking them, because there was no good, but hurt, to be got from them. He that reproves such a one, he says, getteth to himself shame — Namely, both from the scorner himself, who will revile and deride him; and from others, because he is frustrated in his design and hope, and hath, by his imprudence, brought an inconvenience upon himself. He that rebuketh a wicked man — A man wilfully, obstinately, and determinedly wicked; getteth himself a blot — Censure or reproach. Instead, probably, of convincing or reforming such a one by his reproofs, he will find himself accused of the same, or of similar iniquities, by the person whom he endeavours to amend. “A scorner,” says Lord Bacon, “only makes us lose our labour, but a wicked man (that is, one obstinately wicked) repays us with a stain of dishonour; when a man instructs a scorner, his time, indeed, which he thus employs, is thrown away, and others deride his pains as a labour ill placed; and the scorner himself also despises the knowledge which he is taught; thus a man is put to shame. But the matter is transacted with greater danger in the reprehension of the other; because he not only gives no ear to the advice, but turns his head against his reprehender, now made odious to him; whom he either wounds presently with contumelies before his face, or traduces afterward to others behind his back.” — Advancement of Learning, 50. 8. chap. 2. par. 9.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v7 These verses seem somewhat to interrupt the continuity of…
These verses seem somewhat to interrupt the continuity of the invitation which Wisdom utters. The order of thought is, however, this: “I speak to you, the simple, the open ones, for you have yet ears to hear: but from the scorner or evil doer, as such, I turn away.” The words are illustrated by Mat 13:11 ff.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Charles Bridges 1846 · Public Domain On v7 Wisdom’s messengers must discriminate in the proclamation of their…
Wisdom’s messengers must discriminate in the proclamation of their message. If the simple welcome it, the scorner and wicked will rebel. Yet we must distinguish between the ignorant and the willful scorner. Paul "did it ignorantly, in unbelief." (1Ti 1:13 .) His countrymen deliberately refused the blessing, and shut themselves out from the free offers of salvation. (Act 13:45-46, Act 13:50 ; Act 18:6 . Mat 10:14-15 .)
One cannot think of the scorner without compassion. He cannot bear to commune with himself. Under an assumed gaiety, he would envy — as did Colonel Gardiner — the dog his existence. "I hate life’ — said Voltaire — ’yet I am afraid to die.’ Such is the bitterness of soul linked with rebellion against God! Wretched indeed must he be, when the thought of God is an abomination, and when it is necessary to his peace to expunge all idea of him from his creed. (Psa 14:1 .)
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Yet in dealing with him, Solomon here gives us the rule of Christian prudence. The gospel is a thing too holy to be exposed to scoffing fools. (Mat 7:6 .) Why should we reprove, where more harm than good may be occasioned? Avoid irritations. Await the favorable opportunity. Sometimes a sad, serious, intelligible silence is the most effective reproof. (Amo 5:13 ; Amo 6:10 .) Whereas open rebuke might stir up a torrent of hatred (Pro 15:12 ; Pro 23:9 . 1Ki 22:8 . 2Ch 25:16 ) and abuse (Gen 19:9 . Amo 7:10 . Mat 7:6 ); and under provocation of spirit, the reprover might get to himself a blot. (Isa 29:21 .)
Yet this prudence must not degenerate into cowardice, and compromise the primary obligation boldly to rebuke sin (Eph 5:11 . 1Th 5:14 . 1Ti 5:20 . Mat 14:3-4 ), and confess our Master. (Mat 10:32-33 . Act 4:19-20 .) Every sinner is not a scorner. And a "word spoken in due season, how good is it!" (Pro 15:23 .) That false delicacy, therefore, which recoils from an unflinching profession, is treachery to our Lord, and deep — perhaps eternal — injury to our fellow-sinners. Have not each of us a tongue to speak? To suffer any therefore to rush into perdition without opening our mouths to save them, is a sin of omission, which will cause a bitter pang to the awakened conscience.
The wise and just man gladly encourages well-timed reproof. (Pro 28:23 .) Conscious of his own failings, he loves his reprover as a friend to his best interest (Lev 19:17 . Psa 141:5 . 1Sa 25:33 . 2Sa 12:7-14 ); and he would receive instruction from the lowest, as a means of becoming yet wiser, and increasing in learning. (Pro 1:5 . Exo 18:17-24 . Act 18:26 .)
After all — wisely to give, and humbly to receive, reproof, requires much prayer, self-denial, love, and sincerity. But where the mind of Christ is mutually exhibited, it cements a bond of the warmest affection. (1Sa 25:32-42 .) "Faithful are the wounds of a friend." (Pro 27:6 .) Happy is that church which receives the loving admonitions of the Christian pastor with humility and thankfulness.†1
Footnotes:
†1 2Co 2:1-9 . Mr. Martyn — his Biographer observes — ’felt reproof to be ’a duty of unlimited extent and almost insuperable difficulty.’ But, said he, ’the way to know when to address men, and when to abstain, is to love.’ And as love is most genuine, where the heart is most abased, he resolved not to reprove others, when he could conscientiously be silent, except he experienced at the same time a peculiar contrition of spirit.’ — Life, chapter 2.
Charles Bridges, An Exposition of the Book of Proverbs (1846) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v7 Scorner. This is the reason why wisdom speaks only…
Scorner. This is the reason why wisdom speaks only to the simple. The conceited would only laugh at her instructions. These scoffers represent heretics and libertines, chap. i. 22. (Calmet) --- Where there is no hope of amendment, prudence and charity require us to be silent, as our rebukes would only procure us enmity, and make the sinner worse. (Worthington) --- Of such St. John was afraid, and therefore ceased from writing, 3 John 9. Yet St. Paul commands public reprehension, 1 Timothy v. 20. (Menochius) --- When there is any prospect of good, all, particularly superiors, are bound to correct. (St. Augustine, City of God i. 9.; and St. Basil, reg. fus. 158.) (Worthington)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v7 shame--(Compare Pro 3:35).
shame--(Compare Pro 3:35).
a blot--or, "stain on character." Both terms denote the evil done by others to one whose faithfulness secures a wise man's love.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv6–8 6. The foolish — Same word as in Pro_9:4,…
6. The foolish — Same word as in Pro_9:4, rendered “simple,” but here in the plural abstract, follies.
And go — אשׁרו, (ishrou,) go straight forward.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv6–7 6. Forsake the foolish] Rather, forsake, ye simple (sc.…
6. Forsake the foolish] Rather, forsake, ye simple (sc. your simplicity): come to a decision; your present neutral position (see note on Pro_1:4, “the simple”) is untenable. Your choice lies between Wisdom and “the scorner,” Pro_9:7. Therefore break altogether with the scorner and the wicked man, and become the guests of Wisdom. See next note. Comp. 2Co_6:17-18; 2Co_7:1.
“The old versions” (e.g. LXX. ἀπολείπετε ἀφροσύνην) and most modern commentators regard the noun as abstract, equivalent to the sing. פְחִי in Pro_1:22, or the abstract derivative פְחַיוּח in Pro_9:13 below, and therefore translate, ‘Forsake simplicity, let your simplicity go’.” Lange ad loc., who however rejects this view.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv6–7 (6) Forsake the foolish.—Rather, the simple; be no longer…
(6) Forsake the foolish.—Rather, the simple; be no longer counted among the weak, who can be “carried about with every wind of doctrine” (Eph_4:14), but “stand fast in the faith, quit you like men, be strong” (1Co_16:13).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv6–8 Forsake the foolish, and live; Vulgate, relinquite infantiam; Septuagint,…
Forsake the foolish, and live; Vulgate, relinquite infantiam; Septuagint, apoleipete afrosunhn , "leave folly." These versions take the plural (petaim) as equivalent to an abstract noun, which gives a good sense; but the plural is not so used in our book, so we must admit the rendering of the Authorized Version, "Quit the class, give up being of the category of fools," or else we must take the word as vocative, "Leave off, ye simple ones" (Revised Version), i.e. quit your simplicity, your folly. And live. (see on Pro_4:4) It is not a mere prosperous life on earth that is here promised, but something far higher and better. (Joh_6:51, "If any man eat of this bread, he shall live forever The LXX saw something of this when they paraphrased the clause, "Leave ye folly, that ye may reign forever." Go in the way of understanding. Leaving folly, stay not, but make real progress in the direction of wisdom. Septuagint, "Seek ye prudence, and direct understanding by knowledge."
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv6–7 Forsake the foolish, and live; and go in the…
Pro_9:6
Forsake the foolish, and live; and go in the way of understanding.
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The foolish way forsaken
True religion includes two particulars, called in Scripture ceasing to do evil, and learning to do well.
I. What are the two ways mentioned in our text--namely, the way of the foolish and the way of understanding?
1. And with regard to the character of the foolish--whom and whose ways we are to forsake--how different is the estimate of the Word of God from the current opinions of mankind! The world usually account that man foolish who does not make the things of this life, in one or other of its aspects, the great object of his desires. The covetous man thinks him foolish who neglects the pursuit of riches, or is not skilful in obtaining them; the man of pleasure, him who does not endeavour to secure ease and amusement; the ambitious man, him who does not attain worldly honours. But, in the estimate of Scripture, though we had the worldly wisdom of each or all these classes of persons, and had not something infinitely above it, we should be numbered among the foolish. The rich man spoken of by our Lord, whose ground brought forth plentifully, was accounted a fool And why? Because he was laying up treasures for himself upon earth, and was not rich towards God; because he disregarded the great end and object of his being; because he made no preparation for death. In short, sin of every kind--irreligion, disobedience to God, and carelessness respecting our immortal interests--is called in Scripture foolishness. And can any folly be greater than sporting, as it were, upon the brink of eternity; calling down upon us the anger of our Almighty Creator; rejecting the means which He has provided for our pardon and reconciliation, or perverting the gospel of His mercy to our own destruction?
2. Such being the way of the foolish, we may easily infer what is the way of understanding. Behold, said Job, the fear of the Lord, that is wisdom; and to depart from evil is understanding. The knowledge of the Holy, says Solomon, in the chapter from which our text is taken, is understanding; and a good understanding, says the psalmist, have all they who do His commandments.
II. The importance of forsaking the one and going in the other. Forsake the foolish, and live; and go in the way of understanding.
1. And let us inquire why we must forsake the foolish, ungodly companions, ungodly practices, ungodly thoughts, ungodly books, everything that is ungodly. It might be sufficient to satisfy our reason to answer, that our Creator has commanded us to forsake them. But, in addition, He is pleased to appeal to our hopes and fears, by promises and threatenings. Forsake the foolish, and live; implying that the ways of the foolish are ways of death. Shall we not, then, forsake so dangerous a path, a path beset with thorns and snares.
2. But, in addition to the command to forsake the foolish, our text adds, And go in the way of understanding. These two duties are indeed inseparable; for the first step out of the path of destruction is a step in the path of life; yet it is important that each should be particularly noticed, because we are too apt to content ourselves with a few feeble advances, a few superficial attainments in religion, as if the victory were complete when we are but girding on our armour for the warfare. It is not enough that we have learned that the ways of sin are ways of bitterness and folly; we must, in addition, learn what is the way of understanding: we must walk in the paths of righteousness. And infinitely important is it that we should go in this way of understanding; for by no other path can we arrive at the kingdom of heaven. The language of the text shows us that religion involves active and zealous exertion. There is one path to be forsaken, and another to be discovered and pursued. To forsake means more than careless indifference, or partial reformation, or a temporary suspension of our evil habits. It is a fixed and determined resolution. (The Christian Observer.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v7 General Information:
General Information:
These verses continue the message of Wisdom.
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Whoever disciplines ... whoever rebukes
These two phrases basically say the same thing. (See: Parallelism)
a mocker
Someone who habitually mocks people. AT: "someone who says insulting things about other people" or "someone who likes to make other people look bad"
receives abuse
"receives harsh treatment"
whoever rebukes
"whoever corrects"
Do not reprove
"Do not correct"
Give to a wise person, and he ... teach a righteous person, and he
These two commands actually represent conditional statements. AT: "If you give to a wise person, he ... if you teach a righteous person, he"
Give to a wise person ... teach a righteous person
These two phrases basically say the same thing. (See: Parallelism)
Give to a wise person
This refers to giving instruction to a wise person. (See: Assumed Knowledge and Implicit Information)
translationWords
evil
love
wise
righteous
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv6–7 9:6 Wisdom gives people the ability to navigate life…
9:6 Wisdom gives people the ability to navigate life successfully.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.