English Standard Version
There is severe discipline for him who forsakes the way; whoever hates reproof will die.
King James Bible
Correction is grievous unto him that forsaketh the way: and he that hateth reproof shall die.
American Standard Version
There is grievous correction for him that forsaketh the way; And he that hateth reproof shall die.
Instruction is grievous to him that forsaketh the way of life: he that hateth reproof shall die.
English Revised Version
There is grievous correction for him that forsaketh the way: and he that hateth reproof shall die.
Webster's Bible Translation
Correction is grievous to him that forsaketh the way: and he that hateth reproof shall die.
Proverbs 15:10 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
4 Gentleness of the tongue is a tree of life;
But falseness in it is a wounding to the spirit.
Regarding מרפּא, vid., at Proverbs 12:18, and regarding סלף, at Proverbs 11:3; this latter word we derive with Fleischer from סלף, to subvert, overthrow, but not in the sense of "violence, asperitas, in as far as violent speech is like a stormy sea," but of perversity, perversitas (Venet. λοξότης), as the contrast to truthfulness, rectitude, kindness. Gentleness characterizes the tongue when all that it says to a neighbour, whether it be instruction or correction, or warning or consolation, it says in a manner without rudeness, violence, or obtrusiveness, by which it finds the easiest and surest acceptance, because he feels the goodwill, the hearty sympathy, the humility of him who is conscious of his own imperfection. Such gentleness is a tree of life, whose fruits preserve life, heal the sick, and raise up the bowed down. Accordingly, שׁבר בּרוּח is to be understood of the effect which goes forth from perversity or falseness of the tongue upon others. Fleischer translates: asperitas autem in ea animum vulnerat, and remarks, "שׁבר ברוח, abstr. pro concreto. The verb שׁבר, and the n. verbale שׁבר derived from it, may, in order to render the meaning tropical, govern the prep. בּ, as the Arab. kaser baḳlby, he has broken my heart (opp. Arab. jabar baḳlaby), cf. בּפניו, Proverbs 21:29, vid., De Glossis Habichtianis, p. 18; yet it also occurs with the accus., Psalm 69:21, and the corresponding gen. שׁבר רוּח, Isaiah 65:14." In any case, the breaking (deep wounding) is not meant in regard to his own spirit, but to that of the neighbour. Rightly Luther: but a lying (tongue) makes heart-sorrow (elsewhere, a false one troubles the cheerful); Euchel: a false tongue is soul-wounding; and the translation of the year 1844: falsehood is a breach into the heart. Only for curiosity's sake are two other interpretations of 4a and 4b mentioned: the means of safety to the tongue is the tree of life, i.e., The Tor (Erachin 15b); and: perversity suffers destruction by a breath of wind, after the proverb, כל שׁישׁ בו גסות רוח רוח קימעא שׁוברתו, a breath of wind breaks a man who is puffed up
(Note: Vid., Duke's Rabbinische Blumenlese, p. 176, where the rendering is somewhat different.)
(which Meri presents for choice, vid., also Rashi, who understands רוח of the storm of judgment). The lxx translates, in 4b, a different text: ὁ δὲ συντηρῶν αὐτὴν πλησθήσεται πνεύματος; but the ישׂבּע רוּח here supposed cannot mean "to be full of spirit," but rather "to eat full of wind." Otherwise the Syr. and Targ.: and he who eateth of his own fruit is satisfied (Heb. ואכל מפּריו ישׂבּע) - an attempt to give to the phrase ישׂבע a thought correct in point of language, but one against which we do not give up the Masoretic text.
Treasury of Scripture Knowledge
because you have ignored all my counsel and would have none of my reproof,
The way of the wicked is an abomination to the LORD, but he loves him who pursues righteousness.
Sheol and Abaddon lie open before the LORD; how much more the hearts of the children of man!
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