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Verses 13-14
Pro 23:13-14 13 Withhold not correction from the child;     For thou will beat him with the rod, and he will not die. 14 Thou beatest him with the rod,     And with it deliverest his soul from hell. The exhortation, 13a, presupposes that education by word and deed is a duty devolving on the father and the teacher with regard to the child. In 13b, כּי is in any case the relative conjunction. The conclusion does not mean: so will he not fall under death (destruction), as Luther also would have it, after Deu 19:21, for this thought certainly follows Pro 23:14; nor after Pro 19:18 : so may the stroke not be one whereof he dies, for then the author ought to have written אל־תּמיתנּוּ; but: he will not die of it, i.e., only strike if he has deserved it, thou needest not fear; the bitter medicine will be beneficial to him, not deadly. The אתּה standing before the double clause, Pro 23:14, means that he who administers corporal chastisement to the child, saves him spiritually; for שׁאול does not refer to death in general, but to death falling upon a man before his time, and in his sins, vid., Pro 15:24, cf. Pro 8:26.

Verses 15-16
The following proverb passes from the educator to the pupil: 15 My son, if thine heart becometh wise,     My heart also in return will rejoice; 16 And my reins will exult      If thy lips speak right things. Wisdom is inborn in no one. A true Arab. proverb says, “The wise knows how the fool feels, for he himself was also once a fool;” and folly is bound up in the heart of a child, according to Pro 22:15, which must be driven out by severe discipline. 15b, as many others, cf. Pro 22:19, shows that these “words of the wise” are penetrated by the subjectivity of an author; the author means: if thy heart becomes wise, so will mine in return, i.e., corresponding to it (cf. גּם, Gen 20:6), rejoice. The thought of the heart in Pro 23:15 repeats itself in Pro 23:16, with reference to the utterance of the mouth. Regarding מישׁרים,