The Proverbial Raising of Children
Friday, January 21, 2022
2:27 PM
Prov 22:6: "Train up a child in the way he should go; even when he is old he will not depart from it."
Prov 13:24: "Whoever spares the rod hates his son, but he who loves him is diligent to discipline him."
Prov 19:18: "Discipline your son, for there is hope; do not set your heart on putting him to death."
Prov 6:20-23: "My son, keep your father's commandment, and forsake not your mother's teaching. Bind them on your
heart always; tie them around your neck. When you walk, they will lead you; when you lie down, they will watch over
you; and when you awake, they will talk with you. For the commandment is a lamp and the teaching a light, and the
reproofs of discipline are the way of life…"
Prov 29:17: "Discipline your son, and he will give you rest; he will give delight to your heart."
Prov 20:7: "The righteous who walks in his integrity — blessed are his children after him!"
Prov 14:26-27: "In the fear of the LORD one has strong confidence, and his children will have a refuge. The fear of the
LORD is a fountain of life, that one may turn away from the snares of death."
Prov 23:12-16: "Apply your heart to instruction and your ear to words of knowledge. Do not withhold discipline from
a child; if you strike him with a rod, he will not die. If you strike him with the rod, you will save his soul from Sheol.
My son, if your heart is wise, my heart too will be glad. My inmost being will exult when your lips speak what is
right."
Prov 1:8-9: "Hear, my son, your father's instruction, and forsake not your mother's teaching, for they are a graceful
garland for your head and pendants for your neck."
KEY WORDS
1. Train, coach ‫ ָחַנךּ‬ḥānaḵ A verb meaning to train, to dedicate. It is used once for training a child (Pro 22:6). Its other use is
related to the dedication of a house or temple (Deu 20:5; 1Ki 8:63; 2Ch 7:5).
2. Spare, withhold ‫ ָחַשׂךּ‬ḥāśaḵ A verb indicating to hold back, to spare, to withhold; to keep from doing something. It means
to hold something back, to retain: it is used of Abraham's not withholding Isaac from possible sacrifice (Gen 22:12); of a
parent sparing the rod in discipline (Pro 13:24);
3. Rod, cane T‫ ֵשֶׁבט‬šēḇeṭ A masculine noun meaning a rod, a scepter, and a tribe. It is presented in parallel with the word
maṭṭeh (H4294) that designates a rod or a tribe (Isa 10:15). As a rod, it represents a common tool used as a shepherd's
staff (Lev 27:32; Eze 20:37); a crude weapon (2Sa 23:21); or for beating out cumin (Isa 28:27). It also refers to the shaft
of a spear (2Sa 18:14). The rod was also used in meting out discipline, both literally for a slave (Exo 21:20); a fool (Pro
10:13; Pro 26:3); and a son (Pro 13:24; Pro 22:15; Pro 29:15); and figuratively of God against Solomon (2Sa 7:14); of
God against Israel through Assyria (Isa 10:24); against Philistia (Isa 14:29); and of God against Assyria (Isa 30:31).
4. Hate ‫ ָשֵׂנא‬śānē’ A verb meaning to hate, to be unwilling, to be hated. This verb is the antonym of the Hebrew verb ’āhaḇ
(H157), meaning to love. The verb means to hate God or persons; God punishes children for the sins of their fathers to the
third and fourth generation of those who hate Him, but He shows kindness instead of punishment to those who love
(’āhaḇ) Him (Exo 20:5). God hates as His enemies those who love cruelty and wickedness (Psa 11:5); they do not keep
His covenant and are not loyal to Him (Exo 20:5). God's people were not to become allied to those who hated the Lord
(2Ch 19:2; Psa 139:21). God or persons can be the subject of the verb; God came to hate the palaces of Jacob (Amo 6:8;
Hos 9:15); and even the religious services of His own people because they were false (Amo 5:21). In fact, God hates all
who do evil (Psa 5:5 [6]); and wickedness (Psa 45:7 [8]); thus, to fear God means to hate evil (Pro 8:13)…In the intensive
stem, the word means one who radiates hatred (i.e., an enemy); Moses prayed for the Lord to strike the enemies of Levi
(Deu 33:11; 2Sa 22:41). The word described the enemies of the Lord (Num 10:35; Deu 32:41). The word also described
the person who hates wisdom; such a person loves death (Pro 8:36).
5. Love ‫’ ָאַהב‬āhaḇ A verb meaning to love. The semantic range of the verb includes loving or liking objects and things such
as bribes (Isa 1:23); wisdom (Pro 4:6); wine (Pro 21:17); peace, truth (Zec 8:19); or tasty food (Gen 27:4, Gen 27:9, Gen
27:14). The word also conveys love for other people (Gen 29:32; Rth 4:15; 1Ki 11:1); love for God (Exo 20:6; Psa
116:1); and also God's love of people (Deu 4:37; 1Ki 10:9; Hos 3:1).
6. Diligently, quickly ‫ ָשַׁחר‬šāḥar I. A verb meaning to diligently seek; to search for. It means to inquire after something or
someone diligently: a person (Job 7:21); God (Job 8:5; Psa 63:1 [2]; Psa 78:34; Isa 26:9; Hos 5:15); wisdom (Pro 1:28;
Pro 8:17). It describes a harlot seeking a man (Pro 7:15). II. A verb meaning to conjure away; to charm away. It describes
a process or ritual of pagan religion employed to get rid of unwanted conditions or evil (Isa 47:11). But it can be used in a
proper context of Israel's properly seeking her God. For Hos 5:15, see I above and H7837.
7. Discipline, chastise ‫ מוָּסר‬mûsār A masculine noun meaning instruction, discipline. It occurs almost exclusively in the
poetic and prophetic literature. In Proverbs, instruction and discipline come primarily through the father (or a father figure
such as a teacher) and usually are conveyed orally but may come via the rod (Pro 1:8; Pro 13:1, Pro 13:24). Those who
are wise receive instruction, but fools reject it (Pro 1:7; Pro 8:33; Pro 13:1; Pro 15:5). The reception of instruction brings
life, wisdom, and the favor of the Lord (Pro 4:13; Pro 8:33); however, rejection brings death, poverty, and shame (Pro
5:23; Pro 13:18). Apart from Proverbs, this noun is always associated with God-with two exceptions (Job 20:3; Jer 10:8).
When God's instruction is rejected, it results in punishments of various kinds (Job 36:10; Jer 7:28; Jer 17:23; Jer 32:33;
Zep 3:2). The discipline of the Lord is not to be despised, for it is a demonstration of His love for His children (Job 5:17;
Pro 3:11; cf. Heb 12:5-6). The supreme demonstration of God's love came when Jesus Christ bore the "chastisement of
our peace" (Isa 53:5).
8. Punish, chastise ‫ ָיַסר‬yāsar, ‫ ָסַרר‬sārar A verb meaning to discipline, to chasten, to instruct, to teach, to punish. It is used
with two general poles of meaning (chastening or instructing) that at times merge. Both aspects are presented in Scripture
in terms of God and humans. Others can instruct and teach (Job 4:3), as can the conscience (Psa 16:7). Still others can
discipline, but God is the ultimate source of true instruction and chastening. He often chides toward an instructive end,
especially for His covenant people (Lev 26:18, Lev 26:23; Jer 46:28); wisdom presents the disciplined one as blessed,
even though the process is painful (Psa 94:12; Psa 118:18). However, chastisement is not always presented as positive or
instructive, for Reho-boam promised an evil chastening that eventually split the united kingdom (1Ki 12:11, 1Ki 12:14);
and God's just, unremitted punishment would bring desolation (Jer 6:8; Jer 10:24).
9. Commandment ‫ ִמְצָוה‬miṣwāh A feminine noun meaning a commandment. It can apply to the edicts issued by a human
being, most likely the king (1Ki 2:43; Est 3:3; Pro 6:20; Isa 36:21; Jer 35:18). It can also relate to a general corpus of
human precepts (Isa 29:13); or a body of teachings (Pro 2:1; Pro 3:1). On the other hand, this expression can reference
God's commands. In the Pentateuch, this is its only usage. It does not refer to human commandments. In the singular, it
may distinguish a certain commandment (1Ki 13:21); yet it appears most frequently in the plural to designate the entire
corpus of divine law and instruction (Gen 26:5; Exo 16:28; Deu 6:2; 1Ki 2:3). It is also important to note that, in the
plural, this word often appears in synonymous parallelism with such words as ḥuqqîm (H2706); mišpāṭîm (H4941); ‛ēḏōṯ
(H5715); tôrôṯ (H8451).
10. Teaching ‫ תּוָֹרה‬tôrāh, ‫ ֹתָּרה‬tōrāh A feminine noun meaning instruction, direction, law, Torah, the whole Law. This noun
comes from the verb yārāh (H3384), which has, as one of its major meanings, to teach, to instruct. The noun means
instruction in a general way from God; for example, Eliphaz uttered truth when he encouraged Job and his readers to be
willing to receive instruction from God, the Almighty (Job 22:22). In Israel, a father and mother were sources of
instruction for life (Pro.1:8; Pro.6:20); along with wise persons (Pro.13:14; Pro.28:4). In contrast, rebellious people were
not willing to accept God's instructions in any manner (Isa 30:8-9); the scribes handled the instructions of the Lord
deceitfully and falsely (Jer.8:8). Various words are found in synonyms parallel with this term: It is paralleled by the
sayings of the Holy One (Isa.5:24); the word of the Lord (Isa.1:10); and the testimony or witness (Isa.8:20). It is used
regularly to depict priestly instructions in general or as a whole. The Lord rejected the priests of Israel for they had
disregarded (lit., forgotten) the Law (Jer.2:8; Hos.4:6). They had been charged to carry out and teach all the instructions
of the Lord (Deu.17:11).
The term takes on the meaning of law in certain settings, although it is still currently debated about how to translate the
various words that describe the laws, ordinances, commands, decrees, and requirements of the Lord. This word tôrāh is
used as a summary term of various bodies of legal, cultic, or civil instructions. The word refers to the entire book of
Deuteronomy and Moses' exposition of the Torah found in it (Deu.1:5). By implication, the word here also refers to the
laws given in Exodus, Leviticus, and Numbers. Numerous times this word refers to the whole Law of Moses, the Book of
the Law of Moses, the Book of the Law of God, the Law of the Lord, and the Law of God given at Sinai (in order of titles
listed, 1Ki.2:3; Neh.8:1; Jos.24:26; Psa.1:2; Neh.10:28-29 [29-30]). The kings of Israel were held to the standard of the
Law of Moses (1Ki.2:3; 2Ki.10:31; 2Ki.14:6; 2Ki.23:25). The word can also refer to a single law, for example, the law of
the burnt offering (Lev.6:9 [2]; Lev.7:7; Neh.12:44).
It is used of special laws for the Feast of Unleavened Bread (Exo.13:9); the Passover (Exo.12:49); of decisions by Moses
(Exo.18:16, Exo.18:20); for the content of the Book of the Covenant (Exo.24:12). The Law or Torah of God is pursued
diligently by the psalmist; this word is found twenty-five times in Psalm 119 in parallel with various near synonyms. The
word means the usual way, custom, or manner of God as David addressed his surprise to the Lord about the way He had
dealt with him (2Sa.7:19).
"Raising children is like making biscuits: it is as easy to raise a big batch as one, while you have your hands in the dough." - E. W. Howe
"Raising children pushed me to walk the walk and practice life as I preach it." - Candace Cameron
"If you want your children to improve, let them overhear the nice things you say about them to others." - Haim Ginott
"Praising children`s intelligence harms their motivation and it harms their performance." - Carol S. Dweck
"We may not be able to prepare the future for our children, but we can at least prepare our children for the future." - Franklin D.
Roosevelt
"Your children will become what you are; so be what you want them to be" - David Bly
"If you want children to keep their feet on the ground, put some responsibility on their shoulders." - Abigail Van Buren
"You are the bows from which your children as living arrows are sent forth." - Khalil Gibran
"You can learn many things from children. How much patience you have, for instance." - Franklin P. Adams