Ch 22
v.6 Train a child in the way that he should go,
and when he is old he will not turn from it.
Train (NET) “to train up; to dedicate”... Aramaic “to train,” Ethiopic “to initiate,” and Arabic IV “to learn; to make experienced”
(BKC) Ḥānaḵ seems to include the idea of setting aside, narrowing, or hedging in. The word is sometimes used in the sense of “start.” Child-training involves “narrowing” a child’s conduct away from evil and toward godliness and starting him in the right direction. Gleason L. Archer points out that this Hebrew verb is similar to the Egyptian ḥ-n-k, which means “to give to the gods” or “to set up something for divine service.” He suggests that in verse 6 this gives “the following range of possible meanings: ‘Dedicate the child to God,’ ‘Prepare the child for his future responsibilities,’ ‘Exercise or train the child for adulthood’ ” (Encyclopedia of Bible Difficulties. Grand Rapids: Zondervan Publishing House, 1982, p. 252).
he should go (NET) which can be rendered “according to his way”; NEB “Start a boy on the right road.” The expression “his way” is “the way he should go”; it reflects the point the book of Proverbs is making that there is a standard of life to which he must attain. Saadia, a Jewish scholar who lived A.D. 882–942, first suggested that this could mean the child should be trained according to his inclination or bent of mind. This may have some merit in practice, but it is not likely what the proverb had in mind. In the book of Proverbs there are only two ways that a person can go, the way of the wise or righteousness, and the way of the fool. One takes training, and the other does not. Ralbag, in fact, offered a satirical interpretation: “Train a child according to his evil inclinations (let him have his will) and he will continue in his evil way throughout life” (J. H. Greenstone, Proverbs, 234). C. H. Toy says the expression means “in accordance with the manner of life to which he is destined (Proverbs [ICC], 415). W. McKane says, “There is only one right way—the way of life—and the educational discipline which directs young men along this way is uniform” (Proverbs [OTL], 564). This phrase does not describe the concept perpetuated by a modern psychological interpretation of the verse: Train a child according to his personality trait.
when he is old he will not turn from it. The expected consequence of such training is that it will last throughout life. The sages were confident of the character-forming quality of their training. However, proverbs are not universal truths. One can anticipate positive results from careful child-training—but there may be an occasional exception.
Summary and reflection: Training a child will affect the path for his life. The meaning of the word implies that this is not necessary a well-received mission. When the trainer (teacher or parent) need to correct to the way he should go the child may not like it. However, the enormous effect of training (affecting the path of his life) should be a good motivation for the trainer to do so. Can we dare not to train?
Certainly, I will not be there when the child gets old. However, what God has given me is the opportunity to train them now. That will affect them when they get old.
Since training includes the meaning of dedication, how shall I dedicate the child to the way of God?
14 The mouth of an adulteress is like a deep pit;
the one against whom the LORD is angry will fall into it.
(NET) The proverb is saying that the LORD will use the seductive, deceptive words of the adulteress to bring about the downfall of one who is inclined to such folly.
Reflection: This verse reminds me of the politician who got caught in adultery and was dismissed from their position.
New section from v.17
(NET) A new collection of sayings begins here, forming the fourth section of the book of Proverbs. This collection is not like that of 1:1–9:18; here the introductory material is more personal than 1:1–7, and the style differs, showing great similarity to the Instruction of Amenemope in Egypt (especially the thirty precepts of the sages in 22:17–24:22). Verses 17–21 form the introduction, and then the sayings begin in v. 22. After the thirty sayings are given, there are further sayings in 24:23–34.
v.24 Do not make friends with an angry person,
and do not associate with a wrathful person,
25 lest you learn his ways
and entangle yourself in a snare
an angry person (NET)These are people characterized by anger, meaning the anger is not a rare occurrence with them.
lest you learn (NET) The idea is more precisely “become familiar with his ways.” The construction indicates that if one associates with such people he will become like them (cf. TEV “you might learn their habits”).
entangle yourself in a snare (NET) The warning in this proverb is to avoid associating with a hothead because his influence could be fatal
(BKC) because such an association leads a person to take on wrathful ways, which are foolish (14:17, 29), divisive (15:18), and sinful (29:22), and become ensnared (cf. 29:6), caught up in a situation which is hard to get out of.
Summary and reflection: This is what I have experienced, though painfully. I did got caught up in a situation which is hard to get out of. It is because the habit of being angry is sinful.
Buzzell, S. S. (1985). Proverbs. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 1, p. 955). Victor Books.
Biblical Studies Press. (2019). The NET Bible (Second Edition). Thomas Nelson.
Biblical Studies Press. (2019). The NET Bible (Second Edition). Thomas Nelson.
Biblical Studies Press. (2019). The NET Bible (Second Edition). Thomas Nelson.
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