Proverbs 17:10 — Word Study
WLCתֵּ֣חַת גְּעָרָ֣ה בְמֵבִ֑ין מֵהַכּ֖וֹת כְּסִ֣יל מֵאָֽה׃
BSAA rebukegᵉʻârâh [stern warning, correction] cuts intonâchath▸ a man of discernmentbîyn [one who understands, having insight] deeper than a hundredmêʼâh [numerous, many] lashes [cut into]nâkâh [blows, strikes] a foolkᵉçîyl [one who is stupid, silly, rejecting God's wisdom]
| Greek | English | Parsing |
|---|---|---|
| תֵּ֣חַת | it goes deep | Verb, Qal, imperfect third person feminine singular |
| גְּעָרָ֣ה | a rebuke | Noun common, feminine singular absolute |
| בְמֵבִ֑ין | in [one who] understands | Preposition, verb hiphil participle (active) masculine singular |
| מֵהַכּ֖וֹת | more than striking | Preposition, verb hiphil infinitive construct common |
| כְּסִ֣יל | a fool | Adj |
| מֵאָֽה׃ | a hundred [times] | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | A rebuke cuts into a man of discernment deeper than a hundred lashes cut into a fool. |
| KJV | A reproof entereth more into a wise man than an hundred stripes into a fool. |
| ASV | A rebuke entereth deeper into one that hath understanding Than a hundred stripes into a fool. |
| YLT | Rebuke cometh down on the intelligent More than a hundred stripes on a fool. |
| WEB | A rebuke enters deeper into one who has understanding than a hundred lashes into a fool. |
| BBE | A word of protest goes deeper into one who has sense than a hundred blows into a foolish man. |
Where they part company is in the rendering of תֵּ֣חַת — see How Translations Differ.
One main clause with two subordinate phrases that elaborate on the comparison being made.





6 commentators on this verse
Gill, Jamieson, Trapp, AdamClarke & more — read them ›
clause
subjectגְּעָרָה
verbנָחֵת
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 17:10
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 — The Nature of Wisdom and Correctiongenerated
Proverbs 17:10 contrasts the effects of a rebuke on a wise person with the effects of physical punishment on a fool. It emphasizes that a discerning person values correction, while a fool remains unresponsive to wisdom. This passage is part of a broader discourse on the importance of wisdom and the consequences of foolishness, as seen in the surrounding verses that discuss relationships and the nature of evil.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 9:8–9 | Do not rebuke a mocker, or he will hate you; rebuke a wise man, and he will love you. |
| 2 | Proverbs 13:1 | A wise son heeds his father’s discipline, but a mocker does not listen to rebuke. |
| 3 | Proverbs 15:5 | A fool rejects his father’s discipline, but whoever heeds correction is prudent. |
| 4 | Proverbs 19:25 | Strike a mocker, and the simple will beware; rebuke the discerning man, and he will gain knowledge. |
| 5 | Proverbs 27:22 | Though you grind a fool like grain with mortar and a pestle, yet his folly will not depart from him. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — תֵּ֣חַת, Te.chatgenerated
The verb נָחֵת (nachath) means to go down or descend, indicating a deep impact. In this context, it suggests that a rebuke penetrates deeply into the heart and mind of a wise person, affecting them profoundly.
This word can also imply pressing down or being broken, reflecting the weight and seriousness of a rebuke. The parsing indicates it is in the imperfect tense, suggesting an ongoing effect rather than a one-time occurrence.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the essential meaning of the verse, emphasizing the contrasting effects of a rebuke versus physical punishment.
Sentence Structuregenerated
The finite verb תֵּ֣חַת governs the main clause, describing how a rebuke affects a discerning person. The structure emphasizes the comparison between the wise and the foolish, with the rebuke as the central action.
The sentence is structured to highlight the depth of the rebuke's impact, with the comparison to a hundred lashes serving as a vivid illustration of the difference in response between the wise and the fool.
Septuagint Backgroundgenerated
The Septuagint translates תֵּ֣חַת as συντρίβει (it crushes), which emphasizes the destructive nature of a rebuke on a discerning person, suggesting a more intense interpretation of the impact.
This choice reflects a narrowing of the meaning, focusing on the crushing effect of words rather than merely their depth.
In plain words — the whole versegenerated
Proverbs 17:10 teaches that a wise person is deeply affected by a rebuke, more so than a fool is affected by physical punishment. This shows the value of wisdom and the seriousness of correction.
Frequently Asked Questionsgenerated
It means that wise people are more affected by correction than fools are by physical punishment, highlighting the importance of understanding and wisdom.
A fool is someone who ignores wise counsel and does not learn from their mistakes, leading to foolish behavior.
A rebuke can guide a person back to the right path, helping them to grow and learn from their mistakes.
The comparison illustrates the profound impact of words on a wise person, suggesting that emotional and spiritual pain can be more significant than physical pain.
Reflection Questionsgenerated
- How do I respond to correction in my life? Am I more like the wise person or the fool?
- What are some ways I can offer constructive rebukes to others in a loving manner?
- In what situations have I experienced the deep impact of a rebuke?
- How can I cultivate discernment to better understand and accept correction?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Proverbs 17:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleA reproof entereth more into a wise man,.... A single verbal reproof, gently, kindly, and prudently given, not only enters the ear, but the heart of a wise and understanding man; it descends into
Read John Gill on Proverbs 17 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryA reproof entereth more into a wise man than an hundred stripes into a fool.
Read Robert Jamieson on Proverbs 17 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 17:10 A reproof entereth more into a wise man than an hundred stripes into a fool.Ver. 10. A reproof entereth more into a wise man, &c.] A word to the wise is sufficient. A look from Christ brake Peter’ s heart, and dissolved it into tears. Augustus being in a great rage, ready to pass sentence of death upon many, was taken off by these words of his friend Maecenas, written in a note, and cast into his lap, Tandem aliquando surge carnifex. Pray rise at last executioner! When Luther was once in a great heat, Melanchthon cooled him and qualified him by repeating that verse, Vince animos iramque tuam, qui caetera vincis: Master your passions, you that so easily master all things else.…
Read John Trapp on Proverbs 17 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. A reproof entereth more] Though the rod, judiciously applied, is a great instrument of knowledge, yet it is of no use where incurable dulness or want of intellect, prevails. Besides, there are generous dispositions on which counsel will work more than stripes.
Read AdamClarke on Proverbs 17 →
CambridgeThe Cambridge Bible for Schools and Colleges10. more] Rather, deeper, R.V.; as we say, makes a deeper impression. See Proverbs 18:8, Proverbs 26:22. Maurer compares “altius in pectus descendit” (Sall. Jug. 11), “curam in animos descensuram” (Liv. 2. 52); and for the sentiment, “nobilis equus umbra quoque virgæ regitur, ignavus ne calcari quidem concitari potest” (Curt. 7. 4): “a noble steed is ruled even by the shadow of the whip; a sluggish one cannot be roused even by the spur.”
Read Cambridge on Proverbs 17 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10. A reproof entereth more into a wise man — Takes firmer hold of his judgment and conscience, and so affects more his habits of thought and life, and does more to correct any evil, than a hundred
Read Daniel Denison Whedon on Proverbs 17 →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
A rebuke cuts into a man of discernment deeper than a hundred lashes cut into a fool.
A rebuke enters deeper into one who has understanding than a hundred lashes into a fool.
A rebuke cuts into a man of discernment deeper than a hundred lashes cut into a fool.
A rebuke makes a greater impression on a discerning person than a hundred blows on a fool.
Tyndale line
A reproof entereth more into a wise man than an hundred stripes into a fool.
A rebuke entereth deeper into one that hath understanding Than a hundred stripes into a fool.
A rebuke entereth deeper into one that hath understanding than an hundred stripes into a fool.
A reproof entereth more into a wise man than a hundred stripes into a fool.
A reproofe entereth more into him that hath vnderstanding, then an hundreth stripes into a foole.
Strictly literal
A reproof entereth more deeply into him that hath understanding than a hundred stripes into a fool.
Rebuke cometh down on the intelligent More than a hundred stripes on a fool.
Rebuke comes down on the intelligent || More than one hundred stripes on a fool.
A reproof penetrateth more deeply into a wise man, than a hundred stripes into a fool.
A rebuke goes deeper into a person who has understanding than a hundred blows go into a fool.
From the Latin
A reproof availeth more with a wise man, than a hundred stripes with a fool.
Simplified
A reprimand hits a thinking person more than one hundred blows hit someone stupid.
A word of protest goes deeper into one who has sense than a hundred blows into a foolish man.
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 on the core message of the verse, with four out of six words matched between the two texts, indicating a strong consistency in the understanding of this proverb.
תֵּ֣חַת גְּעָרָ֣ה בְמֵבִ֑ין מֵהַכּ֖וֹת כְּסִ֣יל מֵאָֽה׃
4 of the 6 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 17:10
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.
נָחֵת (nachath) is a Hebrew verb meaning to go down or descend. It can refer to a literal descent, as well as a figurative one, such as descending in chastisement. The word also encompasses meanings like pressing down or causing something to come down. Its Aramaic equivalent is נְחֵת (ne.chat), which shares a similar meaning.
[נָחֵת] vb. (Aram. and poet.) go down, descend
Qal
go down, descend
fig. descend in chastisement
Niph. = penetrate
Pi. cause to descend = press down
Hiph. thither bring down thy heroes
base
H5181 [נָחֵת] (Aram. and poet.) go down, descend .. go down, descend
. fig. descend in chastisement
. = penetrate
. cause to descend = press down
. thither bring down thy heroes
5181 nachath naw-khath'
a primitive root; to sink, i.e. descend; causatively, to
press or lead down:--be broken, (cause to) come down, enter,
go down, press sore, settle, stick fast.
נָחֵת (na.chat) — to descend.
1) to go down, descend
1a) (Qal)
1a1) to go down, descend
1a2) to descend, descend into (chastisement) (fig.)
1b) (Niphal) to come down into, penetrate
1c) (Piel) to cause to descend, press down, stretch (a bow)
1d) (Hiphil) to bring down
Aramaic equivalent: ne.chat (נְחֵת "to descend" H5182)
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
גְּעָרָה (g'arah) means 'rebuke' or 'reproof.' It is derived from the root word גָּעַר (ga'ar), which also relates to chiding. The entries consistently define it within the context of reprimanding or correcting.
גְּעָרָה n.f. rebuke
base
H1606 גְּעָרָה rebuke
1606 g`arah gheh-aw-raw'
from 1605; a chiding:--rebuke(-ing), reproof.
see HEBREW for 01605
גְּעָרָה (ge.a.rah) — rebuke.
a rebuke, reproof
N-fs — Noun common · feminine singular absoluteHNcfsa
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…
בִּין (biyn) is a Hebrew verb meaning to discern or understand. It encompasses a range of meanings including perceiving, considering, and teaching, with various forms indicating different nuances, such as being intelligent or discreet. The entries highlight its use in contexts requiring mental separation or insight, but do not present any significant disagreement among lexicographers.
בִּין vb. discern
Qal
perceive
understand, know (with mind)
observe, mark, give heed to, distinguish, consider (with attention)
have discernment, insight, understanding
Niph. be intelligent, discreet, discerning, distinguish, have understanding
Po. he attentively considereth him
Hiph.
understand
give heed to, attend to, observe, discern
give understanding, make understand, teach
Hithp.
shew oneself attentive, consider diligently
get understanding, understand
shew oneself to have understanding
base
H995 בִּין discern .. perceive
. understand, know (with mind)
. observe, mark, give heed to, distinguish, consider (with attention)
. have discernment, insight, understanding
. be intelligent, discreet, discerning, distinguish, have understanding
. he attentively considereth him
. . understand
. give heed to, attend to, observe, discern
. give understanding, make understand, teach
. . shew oneself attentive, consider diligently
. get understanding, understand
. shew oneself to have understanding
995 biyn bene
a primitive root; to separate mentally (or distinguish),
i.e.(generally) understand:--attend, consider, be cunning,
diligently, direct, discern, eloquent, feel, inform, instruct,
have intelligence, know, look well to, mark, perceive, be
prudent, regard, (can) skill(-full), teach, think, (cause,
make to, get, give, have) understand(-ing), view, (deal)
wise(-ly, man).
בִּין (bin) — to understand.
1) to discern, understand, consider
1a) (Qal)
1a1) to perceive, discern
1a2) to understand, know (with the mind)
1a3) to observe, mark, give heed to, distinguish, consider
1a4) to have discernment, insight, understanding
1b) (Niphal) to be discerning, intelligent, discreet, have understanding
1c) (Hiphil)
1c1) to understand
1c2) to cause to understand, give understanding, teach
1d) (Hithpolel) to show oneself discerning or attentive, consider diligently
1e) (Polel) to teach, instruct
2) (TWOT) prudent, regard
Prep | V-Hiphil — Preposition · verb hiphil participle (active) masculine singularHR/Vhrmsa
נָכָה (nakah) is a Hebrew verb meaning to strike or smite, encompassing a range of actions from lightly hitting to fatal blows. It appears in various forms, indicating actions like attacking, punishing, or causing disease. The entries suggest its use in both literal and figurative contexts, including divine judgment and applause. There is no significant disagreement among the lexicons regarding its meanings.
[נָכָה] 501 vb. smite (not in Qal)
Niph. and he shall be smitten [struck by weapon in battle] and die
Pu. both be smitten down by the hail
Hiph.
lit., smite (with a single, non-fatal, blow), strike
smite repeatedly, beat a man
and they clapped hands (in applause)
give a thrust (with fork) into pot; strike roots
rarely smite (in battle) so as (merely) to wound
smite, of sun
Smite fatally
Smite = attack, attack and destroy a company
Of God
smite with a plague, disease, etc.
smite = chastise, or send judgment upon
of God’s destroying palaces
Hoph. be smitten
base
H5221 נָכָה smite (not in Qal) . and he shall be smitten [struck by weapon in battle] and die
. both be smitten down by the hail
. . . lit., smite (with a single, non-fatal, blow), strike
. smite repeatedly, beat a man
. and they clapped hands (in applause)
. give a thrust (with fork) into pot; strike roots
. rarely smite (in battle) so as (merely) to wound
. smite, of sun
. Smite fatally
. Smite = attack, attack and destroy a company
. Of God . smite with a plague, disease, etc.
. smite = chastise, or send judgment upon
. of God’s destroying palaces
. be smitten
5221 nakah naw-kaw'
a primitive root; to strike (lightly or severely, literally
or figuratively):--beat, cast forth, clap, give (wounds), X
go forward, X indeed, kill, make (slaughter), murderer,
punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike,
be stricken, (give) stripes, X surely, wound.
נָכָה (na.khah) — to smite.
1) to strike, smite, hit, beat, slay, kill
1a)(Niphal) to be stricken or smitten
1b) (Pual) to be stricken or smitten
1c) (Hiphil)
1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust
1c2) to smite, kill, slay (man or beast)
1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage
1c4) to smite, chastise, send judgment upon, punish, destroy
1d) (Hophal) to be smitten
1d1) to receive a blow
1d2) to be wounded
1d3) to be beaten
1d4) to be (fatally) smitten, be killed, be slain
1d5) to be attacked and captured
1d6) to be smitten (with disease)
1d7) to be blighted (of plants)
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonHR/Vhcc
כְּסִיל (kciyl) refers to a fool or a stupid person. It is derived from a root meaning 'fat' and is used figuratively to describe someone who is foolish, simple-minded, or arrogant. The term appears in various contexts in the Old Testament, emphasizing a lack of wisdom or understanding.
כְּסִיל 70 n.m. stupid fellow, dullard, fool
base
H3684 כְּסִיל
3684 kciyl kes-eel'
from 3688; properly, fat, i.e. (figuratively) stupid or
silly:--fool(-ish).
see HEBREW for 03688
כְּסִיל (ke.sil) — fool.
fool, stupid fellow, dullard, simpleton, arrogant one
Adj — AdjHAamsa
Any person who does not act wisely, that is, does not follow the warnings and requirements of God, which are founded in infinite wisdom. Hence "a fool" is put for a wicked man, an enemy or neglecter of God, Ps 14:1 Pr 19:1. So folly is put for wickedness, 2Sa 13:12,13 Ps 38:5, foolish lusts for wicked lusts, etc. Foolish talking, foolish questions, are vain, empty, unprofitable conversation, 2Ti 2:23.
מֵאָה (me'ah) means 'hundred' in Hebrew. It can refer to a simple number, a component of a larger number, or a fraction representing one one-hundredth. The entries consistently describe its use as a numeral without significant disagreement.
מֵאָה 583 n.f. hundred
as simple number
as part of larger number
a hundredth part
base
H3967 מֵאָה hundred . as simple number
. as part of larger number
. a hundredth part
3967 me'ah may-aw'
or metyah {may-yaw'}; properly, a primitive numeral; a
hundred; also as a multiplicative and a
fraction:--hundred((-fold), -th), + sixscore.
מֵאָה (me.ah) — hundred.
1) hundred
1a) as simple number
1b) as part of larger number
1c) as a fraction-one one-hundredth (1/100)
Aramaic equivalent: me.ah (מְאָה "hundred" H3969)
Adj — AdjHAcfsa
