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Selected Verse: Proverbs 1:1 - Strong Concordance

Verse	Translation	Text
Pr 1:1	Strong Concordance	The proverbs [04912] of Solomon [08010] the son [01121] of David [01732], king [04428] of Israel [03478];
	King James	The proverbs of Solomon the son of David, king of Israel;

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
After the title the writer defines the design and nature of the instructions of the book. He paternally invites attention to those instructions and warns his readers against the enticements of the wicked. In a beautiful personification, wisdom is then introduced in a most solemn and impressive manner, publicly inviting men to receive its teachings, warning those who reject, and encouraging those who accept, the proffered instructions. (Pro. 1:1-33)

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

After the title the writer defines the design and nature of the instructions of the book. He paternally invites attention to those instructions and warns his readers against the enticements of the wicked. In a beautiful personification, wisdom is then introduced in a most solemn and impressive manner, publicly inviting men to receive its teachings, warning those who reject, and encouraging those who accept, the proffered instructions. (Pro. 1:1-33)

Notes on the Bible, by Albert Barnes, [1834]
The long exhortation Proverbs 1-9, characterized by the frequent recurrence of the words "my son," is of the nature of a preface to the collection of the "Proverbs of Solomon" Pro 10:1. On Pro 1:1-7, see the introduction to Proverbs.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The external title, i.e., the Synagogue name, of the whole collection of Proverbs is משׁלי (Mishle), the word with which it commences. Origen (Euseb. h. e. vi. 25) uses the name Μισλώθ, i.e., משׁלות, which occurs in the Talmud and Midrash as the designation of the book, from its contents. In a similar way, the names given to the Psalter, תּהלּים and תּהלּות, are interchanged. This external title is followed by one which the Book of Proverbs, viewed as to its gradual formation, and first the older portion, gives to itself. It reaches from Pro 1:1 to Pro 1:6, and names not only the contents and the author of the book, but also commends it in regard to the service which it is capable of rendering. It contains "Proverbs of Solomon, the son of David, king of Israel." The books of the נבואה and חכמה, including the Canticles, thus give their own titles; among the historical books, that of the memoirs of Nehemiah is the only one that does so. משׁלי has the accent Dech, to separate (Note: Norzi has erroneously accented משלי with the accent Munach. The מ is besides the Masoretic majusculum, like the ב, שׁ, and א at the commencement of the Law, the Canticles, and Chronicles.) it from the following complex genitive which it governs, and מלך ישׂראל is made the second hemistich, because it belongs to שׁלמה, not to דּוד. (Note: If it had belonged to דוד, then the sentence would have been accented thus: משׁלי שלמה בן־דוד מלך ישראל.) As to the fundamental idea of the word משׁל, we refer to the derivation given in the Gesch. der jud. Poesie, p. 196, from משׁל, Aram. מתל, root תל, Sanskr. tul (whence tul, balance, similarity), Lat. tollere; the comparison of the Arab. mathal leads to the same conclusion. "משׁל signifies, not, as Schultens and others after him affirm, effigies ad similitudinem alius rei expressa, from משׁל in the primary signification premere, premente manu tractare; for the corresponding Arab. verb mathal does not at all bear that meaning, but signifies to stand, to present oneself, hence to be like, properly to put oneself forth as something, to represent it; and in the Hebr. also to rule, properly with על to stand on or over something, with בּ to hold it erect, like Arab. kam with b, rem administravit [vid. Jesaia, p. 691]. Thus e.g., Gen 24:2, it is said of Eliezer: המּשׁל בּכל־אשׁר־לו, who ruled over all that he (Abraham) had (Luther: was a prince over all his goods). Thus משׁל, figurative discourse which represents that which is real, similitude; hence then parable or shorter apothegm, proverb, in so far as they express primarily something special, but which as a general symbol is then applied to everything else of a like kind, and in so far stands figuratively. An example is found in Sa1 10:11. It is incorrect to conclude from this meaning of the word that such memorial sayings or proverbs usually contained comparisons, or were clothed in figurative language; for that is the case in by far the fewest number of instances: the oldest have by far the simplest and most special interpretations" (Fleischer). Hence Mashal, according to its fundamental idea, is that which stands with something = makes something stand forth = representing. This something that represents may be a thing or a person; as e.g., one may say Job is a Mashal, i.e., a representant, similitude, type of Israel (vide the work entitled עץ החיים, by Ahron b. Elia, c. 90, p. 143); and, like Arab. mathal (more commonly mithl = משׁל, cf. משׁל, Job 41:25), is used quite as generally as is its etymological cogn. instar (instare). But in Hebr. Mashal always denotes representing discourse with the additional marks of the figurative and concise, e.g., the section which presents (Hab 2:6) him to whom it refers as a warning example, but particularly, as there defined, the gnome, the apothegm or maxim, in so far as this represents general truths in sharply outlined little pictures. Pro 1:2 Now follows the statement of the object which these proverbs subserve; and first, in general, To become acquainted with wisdom and instruction, To understand intelligent discourses. They seek on the one side to initiate the reader in wisdom and instruction, and on the other to guide him to the understanding of intelligent discourses, for they themselves contain such discourses in which there is a deep penetrating judgment, and they sharpen the understanding of him who engages his attention with them. (Note: לדעת is rightly pointed by Lwenstein with Dech after Cod. 1294; vide the rule by which the verse is divided, Torath Emeth, p. 51, 12.) As Schultens has already rightly determined the fundamental meaning of ידע, frequently compared with the Sanskr. vid, to know (whence by gunating, (Note: Guna = a rule in Sanskrit grammar regulating the modification of vowels.) vda, knowledge), after the Arab. wad'a, as deponere, penes se condere, so he also rightly explains חכמה by soliditas; it means properly (from חכם, Arab. hakm, R. hk, vide under Psa 10:8, to be firm, closed) compactness, and then, like πυκνότης, ability, worldly wisdom, prudence, and in the higher general sense, the knowledge of things in the essence of their being and in the reality of their existence. Along with wisdom stands the moral מוּסר, properly discipline, i.e., moral instruction, and in conformity with this, self-government, self-guidance, from יסר = וסר, cogn. אסר, properly adstrictio or constrictio; for the מ of the noun signifies both id quod or aliquid quod (ὅ, τι) and quod in the conjunctional sense (ὅτι), and thus forms both a concrete (like מוסר = מאסר, fetter, chain) and an abstract idea. The first general object of the Proverbs is דּעת, the reception into oneself of wisdom and moral edification by means of education and training; and second is to comprehend utterances of intelligence, i.e., such as proceed from intelligence and give expression to it (cf. אמרי אמת, Pro 22:21). בּין, Kal, to be distinguished (whence בּין, between, constr. of בּין, space between, interval), signifies in Hiph. to distinguish, to understand; בּינה is, according to the sense, the n. actionis of this Hiph., and signifies the understanding as the capability effective in the possession of the right criteria of distinguishing between the true and the false, the good and the bad (Kg1 3:9), the wholesome and the pernicious. Pro 1:3-5 In the following, 2a is expanded in Pro 1:3-5, then 2b in Pro 1:6. First the immediate object: 3 To attain intelligent instruction, Righteousness, and justice, and integrity; 4 To impart to the inexperienced prudence, To the young man knowledge and discretion 5 Let the wise man hear and gain learning, And the man of understanding take to himself rules of conduct. With דּעת, denoting the reception into oneself, acquiring, is interchanged (cf. Pro 2:1) קחת, its synonym, used of intellectual reception and appropriation, which, contemplated from the point of view of the relation between the teacher and the learner, is the correlative of תּת, παραδιδόναι, tradere (Pro 9:9). But מוּסר השׂכּל is that which proceeds from chokma and musar when they are blended together: discipline of wisdom, discipline training to wisdom; i.e., such morality and good conduct as rest not on external inheritance, training, imitation, and custom, but is bound up with the intelligent knowledge of the Why and the Wherefore. השׂכּל, as Pro 21:16, is inf. absol. used substantively (cf. השׁקט, keeping quiet, Isa 32:17) of שׂכל (whence שׂכל, intellectus), to entwine, involve; for the thinking through a subject is represented as an interweaving, complicating, configuring of the thoughts (the syllogism is in like manner represented as אשׁכּל, Aram. סגול, a bunch of grapes), (with which also סכל, a fool, and חסכּיל, to act foolishly, are connected, from the confusion of the thoughts, the entangling of the conceptions; cf. Arab. 'akl, to understand, and מעקּל). The series of synonyms (cf. Pro 23:23) following in 3b, which are not well fitted to be the immediate object to לקחת, present themselves as the unfolding of the contents of the מוּסר השׂכּל, as meaning that namely which is dutiful and right and honest. With the frequently occurring two conceptions צדק וּמשׁפּט (Pro 2:9), (or with the order reversed as in Psa 119:121) is interchanged משׁפּט וּצדקה (or with the order also reversed, Pro 21:3). The remark of Heidenheim, that in צדק the conception of the justum, and in צדקה that of the aequum prevails, is suggested by the circumstance that not צדק but צדקה signifies δικαιοσύνη (cf. Pro 10:2) in the sense of liberality, and then of almsgiving (ἐλεημοσύνη); but צדק also frequently signifies a way of thought and action which is regulated not by the letter of the law and by talio, but by love (cf. Isa 41:2; Isa 42:6). Tsedek and ts'dakah have almost the relation to one another of integrity and justice which practically brings the former into exercise. משׁפּט (from שׁפט, to make straight, to adjust, cf. שׁבט, Arab. sabita, to be smooth) is the right and the righteousness in which it realizes itself, here subjectively considered, the right mind. (Note: According to Malbim, משׁפט is the fixed objective right, צדק the righteousness which does not at once decide according to the letter of the law, but always according to the matter and the person.) משׁרים (defect. for מישׁרים, from ישׁר, to be straight, even) is plur. tantum; for its sing. מישׁר (after the form מיטב) the form מישׁור (in the same ethical sense, e.g., Mal 2:6) is used: it means thus a way of thought and of conduct that is straight, i.e., according to what is right, true, i.e., without concealment, honest, i.e., true to duty and faithful to one's word. Pro 1:4 This verse presents another aspect of the object to be served by this book: it seeks to impart prudence to the simple. The form פּתאים (Note: Like עפאים, Psa 104:12, וכצבאים, Ch1 12:8, cf. Michlol, 196a. In Pro 1:22, Pro 1:32, the mute א is wanting.) (in which, as in גּוים, the י plur. remains unwritten) is, in this mongrel form in which it is written (cf. Pro 7:7; Pro 8:5; Pro 9:6; Pro 14:18; Pro 27:12), made up of פּתים (Pro 1:22, Pro 1:32, once written plene, פּתיים, Pro 22:3) and פּתאים (Pro 7:7). These two forms with י and the transition of י into א are interchanged in the plur. of such nouns as פּתי, segolate form, "from פּתה (cogn. פּתח), to be open, properly the open-hearted, i.e., one whose heart stands open to every influence from another, the harmless, good-natured - a vox media among the Hebrews commonly (though not always, cf. e.g., Psa 116:6) in malam partem: the foolish, silly, one who allows himself to be easily persuaded or led astray, like similar words in other languages - Lat. simplex, Gr. εὐήθης, Fr. nav; Arab. fatyn, always, however, in a good sense: a high and noble-minded man, not made as yet mistrustful and depressed by sad experiences, therefore juvenis ingenuus, vir animi generosi" (Fl.). The פּתאים, not of firm and constant mind, have need of ערמה; therefore the saying Pro 14:15, cf. Pro 8:5; Pro 19:25. The noun ערמה (a fem. segolate form like חכמה) means here calliditas in a good sense, while the corresponding Arab. 'aram (to be distinguished from the verb 'aram, ערם, to peel, to make bare, nudare) is used only in a bad sense, of malevolent, deceptive conduct. In the parallel member the word נער is used, generally (collectively) understood, of the immaturity which must first obtain intellectual and moral clearness and firmness; such an one is in need of peritia et sollertia, as Fleischer well renders it; for דּעת is experimental knowledge, and מזמּה (from זמם, according to its primary signification, to press together, comprimere; then, referred to mental concentration: to think) signifies in the sing., sensu bono, the capability of comprehending the right purposes, of seizing the right measures, of projecting the right plans. Pro 1:5 In this verse the infinitives of the object pass into independent sentences for the sake of variety. That ישׁמע cannot mean audiet, but audiat, is shown by Pro 9:9; but ויסף is jussive (with the tone thrown back before לקח; cf. Pro 10:8, and Pro 16:21, Pro 16:23, where the tone is not thrown back, as also Sa2 24:3) with the consecutive Vav ( ו ) (= Arab. f): let him hear, thus will he... or, in order that he. Whoever is wise is invited to hear these proverbs in order to add learning (doctrinam) to that which he already possesses, according to the principle derived from experience, Pro 9:9; Mat 13:12. The segolate לקח, which in pausa retains its segol (as also בּטח, ישׁע, צמח, מלך, צדק, קדם, and others), means reception, and concretely what one takes into himself with his ear and mind; therefore learning (διδαχὴ with the object of the ἀποδοχή), as Deu 32:2 (parallel אמרה, as Deu 4:2 תּורה), and then learning that has passed into the possession of the receiver, knowledge, science (Isa 29:24, parall. בּינה). Schultens compares the Arab. laḳah, used of the fructification of the female palm by the flower-dust of the male. The part. נבון (the inf. of which is found only once, Isa 10:13) is the passive or the reflexive of the Hiph. הבין, to explain, to make to understand: one who is caused to understand or who lets himself be informed, and thus an intelligent person - that is one who may gain תּחבּות by means of these proverbs. This word, found only in the plur. (probably connected with חבל, shipmaster, properly one who has to do with the חבלים, ship's ropes, particularly handles the sails, lxx κυβέρνησιν), signifies guidance, management, skill to direct anything (Job 32:7, of God's skill which directs the clouds), and in the plur. conception, the taking measures, designs in a good sense, or also (as in Pro 12:5) in a bad sense; here it means guiding thoughts, regulating principles, judicious rules and maxims, as Deu 11:14, prudent rules of government, Deu 20:18; Deu 24:6 of stratagems. Fl. compares the Arab. tedbı̂r (guidance, from דּבר, to lead cattle), with its plur. tedâbı̂r, and the Syr. dubôro, direction, management, etc. Pro 1:6 The mediate object of these proverbs, as stated in Pro 1:2, is now expanded, for again it is introduced in the infinitive construction: - The reader shall learn in these proverbs, or by means of them as of a key, to understand such like apothegms generally (as Pro 22:17.): To understand proverb and symbol, The words of wise men and their enigmas. In the Gesch. der jd. Poesie, p. 200f., the derivation of the noun מליצה is traced from לוּץ, primarily to shine, Sanskr. las, frequently with the meanings ludere and lucere; but the Arab. brings near another primary meaning. "מליצה, from Arab. root las, flexit, torsit, thus properly oratio detorta, obliqua, non aperta; hence לץ, mocker, properly qui verbis obliquis utitur: as Hiph. הליץ, to scoff, but also verba detorta retorquere, i.e., to interpret, to explain" (Fl.). Of the root ideas found in חידה, to be sharp, pointed (חד, perhaps related to the Sanskr. kaṭu, sharp of taste, but not to acutus), and to be twisted (cf. אחד, אגד ,אחד, עקד, harmonizing with the at present mysterious catena), that the preference is given to the latter already, Psa 78:2. "The Arab. ḥâd, to revolve, to turn (whence hid, bend, turn aside!), thence חידה, στροφή, cunning, intrigue, as also enigma, dark saying, perlexe dictum" (Fl.). The comparison made by Schultens with the Arab. ḥidt as the name of the knot on the horn of the wild-goat shows the sensible fundamental conception. In post-biblical literature חידה is the enigma proper, and מליצה poetry (with הלצה of poetical prose). The Graec. Venet. translates it ῥητορείαν. Pro 1:7 The title of the book is followed by its motto, symbol, device: The fear of Jahve is the beginning of knowledge; Wisdom and discipline is despised by fools. The first hemistich expresses the highest principle of the Israelitish Chokma, as it is found also in Pro 9:10 (cf. Pro 15:33), Job 28:28, and in Psa 111:10 (whence the lxx has interpolated here two lines). ראשׁית combines in itself, as ἀρχή, the ideas of initium (accordingly J. H. Michaelis: initium cognitionis, a quo quisquis recte philosophari cupit auspicium facere debet) and principium, i.e., the basis, thus the root (cf. Mic 1:13 with Job 19:28). (Note: In Sirach 1:14, 16, the Syr. has both times רישׁ חכמתא; but in the second instance, where the Greek translation has πλησμονὴ σοφίας, שׂבע חכמה (after Psa 16:11) may have existed in the original text.) Wisdom comes from God, and whoever fears Him receives it (cf. Jam 1:5.). יראת יהוה is reverential subordination to the All-directing, and since designedly יהוה is used, and not אלהים (ה), to the One God, the Creator and Governor of the world, who gave His law unto Israel, and also beyond Israel left not His holy will unattested; the reverse side of the fear of Jahve as the Most Holy One is שׂנאת רע, Pro 8:13 (post-biblical יראת חטא). The inverted placing of the words 7b imports that the wisdom and discipline which one obtains in the way of the fear of God is only despised by the אוילים, i.e., the hard, thick, stupid; see regarding the root-word אול, coalescere, cohaerere, incrassari, der Prophet Jesaia, p. 424, and at Psa 73:4. Schultens rightly compares παχεῖς, crassi pro stupidis. (Note: Malbim's explanation is singular: the sceptics, from אוּלי, perhaps! This also is Heidenheim's view.) בּזוּ has the tone on the penult., and thus comes from בּוּז; the 3rd pr. of בּזה would be בּזוּ or בּזיוּ. The perf. (cf. Pro 1:29) is to be interpreted after the Lat. oderunt (Ges. 126).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

The external title, i.e., the Synagogue name, of the whole collection of Proverbs is משׁלי (Mishle), the word with which it commences. Origen (Euseb. h. e. vi. 25) uses the name Μισλώθ, i.e., משׁלות, which occurs in the Talmud and Midrash as the designation of the book, from its contents. In a similar way, the names given to the Psalter, תּהלּים and תּהלּות, are interchanged.

This external title is followed by one which the Book of Proverbs, viewed as to its gradual formation, and first the older portion, gives to itself. It reaches from Pro 1:1 to Pro 1:6, and names not only the contents and the author of the book, but also commends it in regard to the service which it is capable of rendering. It contains "Proverbs of Solomon, the son of David, king of Israel." The books of the נבואה and חכמה, including the Canticles, thus give their own titles; among the historical books, that of the memoirs of Nehemiah is the only one that does so. משׁלי has the accent Dech, to separate

(Note: Norzi has erroneously accented משלי with the accent Munach. The מ is besides the Masoretic majusculum, like the ב, שׁ, and א at the commencement of the Law, the Canticles, and Chronicles.)

it from the following complex genitive which it governs, and מלך ישׂראל is made the second hemistich, because it belongs to שׁלמה, not to דּוד.

(Note: If it had belonged to דוד, then the sentence would have been accented thus: משׁלי שלמה בן־דוד מלך ישראל.)

As to the fundamental idea of the word משׁל, we refer to the derivation given in the Gesch. der jud. Poesie, p. 196, from משׁל, Aram. מתל, root תל, Sanskr. tul (whence tul, balance, similarity), Lat. tollere; the comparison of the Arab. mathal leads to the same conclusion. "משׁל signifies, not, as Schultens and others after him affirm, effigies ad similitudinem alius rei expressa, from משׁל in the primary signification premere, premente manu tractare; for the corresponding Arab. verb mathal does not at all bear that meaning, but signifies to stand, to present oneself, hence to be like, properly to put oneself forth as something, to represent it; and in the Hebr. also to rule, properly with על to stand on or over something, with בּ to hold it erect, like Arab. kam with b, rem administravit [vid. Jesaia, p. 691]. Thus e.g., Gen 24:2, it is said of Eliezer: המּשׁל בּכל־אשׁר־לו, who ruled over all that he (Abraham) had (Luther: was a prince over all his goods). Thus משׁל, figurative discourse which represents that which is real, similitude; hence then parable or shorter apothegm, proverb, in so far as they express primarily something special, but which as a general symbol is then applied to everything else of a like kind, and in so far stands figuratively. An example is found in Sa1 10:11. It is incorrect to conclude from this meaning of the word that such memorial sayings or proverbs usually contained comparisons, or were clothed in figurative language; for that is the case in by far the fewest number of instances: the oldest have by far the simplest and most special interpretations" (Fleischer). Hence Mashal, according to its fundamental idea, is that which stands with something = makes something stand forth = representing. This something that represents may be a thing or a person; as e.g., one may say Job is a Mashal, i.e., a representant, similitude, type of Israel (vide the work entitled עץ החיים, by Ahron b. Elia, c. 90, p. 143); and, like Arab. mathal (more commonly mithl = משׁל, cf. משׁל, Job 41:25), is used quite as generally as is its etymological cogn. instar (instare). But in Hebr. Mashal always denotes representing discourse with the additional marks of the figurative and concise, e.g., the section which presents (Hab 2:6) him to whom it refers as a warning example, but particularly, as there defined, the gnome, the apothegm or maxim, in so far as this represents general truths in sharply outlined little pictures.

Pro 1:2

Now follows the statement of the object which these proverbs subserve; and first, in general,

To become acquainted with wisdom and instruction,

To understand intelligent discourses.

They seek on the one side to initiate the reader in wisdom and instruction, and on the other to guide him to the understanding of intelligent discourses, for they themselves contain such discourses in which there is a deep penetrating judgment, and they sharpen the understanding of him who engages his attention with them.

(Note: לדעת is rightly pointed by Lwenstein with Dech after Cod. 1294; vide the rule by which the verse is divided, Torath Emeth, p. 51, 12.)

As Schultens has already rightly determined the fundamental meaning of ידע, frequently compared with the Sanskr. vid, to know (whence by gunating,

(Note: Guna = a rule in Sanskrit grammar regulating the modification of vowels.)

vda, knowledge), after the Arab. wad'a, as deponere, penes se condere, so he also rightly explains חכמה by soliditas; it means properly (from חכם, Arab. hakm, R. hk, vide under Psa 10:8, to be firm, closed) compactness, and then, like πυκνότης, ability, worldly wisdom, prudence, and in the higher general sense, the knowledge of things in the essence of their being and in the reality of their existence. Along with wisdom stands the moral מוּסר, properly discipline, i.e., moral instruction, and in conformity with this, self-government, self-guidance, from יסר = וסר, cogn. אסר, properly adstrictio or constrictio; for the מ of the noun signifies both id quod or aliquid quod (ὅ, τι) and quod in the conjunctional sense (ὅτι), and thus forms both a concrete (like מוסר = מאסר, fetter, chain) and an abstract idea. The first general object of the Proverbs is דּעת, the reception into oneself of wisdom and moral edification by means of education and training; and second is to comprehend utterances of intelligence, i.e., such as proceed from intelligence and give expression to it (cf. אמרי אמת, Pro 22:21). בּין, Kal, to be distinguished (whence בּין, between, constr. of בּין, space between, interval), signifies in Hiph. to distinguish, to understand; בּינה is, according to the sense, the n. actionis of this Hiph., and signifies the understanding as the capability effective in the possession of the right criteria of distinguishing between the true and the false, the good and the bad (Kg1 3:9), the wholesome and the pernicious.

Pro 1:3-5

In the following, 2a is expanded in Pro 1:3-5, then 2b in Pro 1:6. First the immediate object:

3 To attain intelligent instruction,

Righteousness, and justice, and integrity;

4 To impart to the inexperienced prudence,

To the young man knowledge and discretion

5 Let the wise man hear and gain learning,

And the man of understanding take to himself rules of conduct.

With דּעת, denoting the reception into oneself, acquiring, is interchanged (cf. Pro 2:1) קחת, its synonym, used of intellectual reception and appropriation, which, contemplated from the point of view of the relation between the teacher and the learner, is the correlative of תּת, παραδιδόναι, tradere (Pro 9:9). But מוּסר השׂכּל is that which proceeds from chokma and musar when they are blended together: discipline of wisdom, discipline training to wisdom; i.e., such morality and good conduct as rest not on external inheritance, training, imitation, and custom, but is bound up with the intelligent knowledge of the Why and the Wherefore. השׂכּל, as Pro 21:16, is inf. absol. used substantively (cf. השׁקט, keeping quiet, Isa 32:17) of שׂכל (whence שׂכל, intellectus), to entwine, involve; for the thinking through a subject is represented as an interweaving, complicating, configuring of the thoughts (the syllogism is in like manner represented as אשׁכּל, Aram. סגול, a bunch of grapes), (with which also סכל, a fool, and חסכּיל, to act foolishly, are connected, from the confusion of the thoughts, the entangling of the conceptions; cf. Arab. 'akl, to understand, and מעקּל). The series of synonyms (cf. Pro 23:23) following in 3b, which are not well fitted to be the immediate object to לקחת, present themselves as the unfolding of the contents of the מוּסר השׂכּל, as meaning that namely which is dutiful and right and honest. With the frequently occurring two conceptions צדק וּמשׁפּט (Pro 2:9), (or with the order reversed as in Psa 119:121) is interchanged משׁפּט וּצדקה (or with the order also reversed, Pro 21:3). The remark of Heidenheim, that in צדק the conception of the justum, and in צדקה that of the aequum prevails, is suggested by the circumstance that not צדק but צדקה signifies δικαιοσύνη (cf. Pro 10:2) in the sense of liberality, and then of almsgiving (ἐλεημοσύνη); but צדק also frequently signifies a way of thought and action which is regulated not by the letter of the law and by talio, but by love (cf. Isa 41:2; Isa 42:6). Tsedek and ts'dakah have almost the relation to one another of integrity and justice which practically brings the former into exercise. משׁפּט (from שׁפט, to make straight, to adjust, cf. שׁבט, Arab. sabita, to be smooth) is the right and the righteousness in which it realizes itself, here subjectively considered, the right mind.

(Note: According to Malbim, משׁפט is the fixed objective right, צדק the righteousness which does not at once decide according to the letter of the law, but always according to the matter and the person.)

משׁרים (defect. for מישׁרים, from ישׁר, to be straight, even) is plur. tantum; for its sing. מישׁר (after the form מיטב) the form מישׁור (in the same ethical sense, e.g., Mal 2:6) is used: it means thus a way of thought and of conduct that is straight, i.e., according to what is right, true, i.e., without concealment, honest, i.e., true to duty and faithful to one's word.

Pro 1:4

This verse presents another aspect of the object to be served by this book: it seeks to impart prudence to the simple. The form פּתאים

(Note: Like עפאים, Psa 104:12, וכצבאים, Ch1 12:8, cf. Michlol, 196a. In Pro 1:22, Pro 1:32, the mute א is wanting.)

(in which, as in גּוים, the י plur. remains unwritten) is, in this mongrel form in which it is written (cf. Pro 7:7; Pro 8:5; Pro 9:6; Pro 14:18; Pro 27:12), made up of פּתים (Pro 1:22, Pro 1:32, once written plene, פּתיים, Pro 22:3) and פּתאים (Pro 7:7). These two forms with י and the transition of י into א are interchanged in the plur. of such nouns as פּתי, segolate form, "from פּתה (cogn. פּתח), to be open, properly the open-hearted, i.e., one whose heart stands open to every influence from another, the harmless, good-natured - a vox media among the Hebrews commonly (though not always, cf. e.g., Psa 116:6) in malam partem: the foolish, silly, one who allows himself to be easily persuaded or led astray, like similar words in other languages - Lat. simplex, Gr. εὐήθης, Fr. nav; Arab. fatyn, always, however, in a good sense: a high and noble-minded man, not made as yet mistrustful and depressed by sad experiences, therefore juvenis ingenuus, vir animi generosi" (Fl.). The פּתאים, not of firm and constant mind, have need of ערמה; therefore the saying Pro 14:15, cf. Pro 8:5; Pro 19:25. The noun ערמה (a fem. segolate form like חכמה) means here calliditas in a good sense, while the corresponding Arab. 'aram (to be distinguished from the verb 'aram, ערם, to peel, to make bare, nudare) is used only in a bad sense, of malevolent, deceptive conduct. In the parallel member the word נער is used, generally (collectively) understood, of the immaturity which must first obtain intellectual and moral clearness and firmness; such an one is in need of peritia et sollertia, as Fleischer well renders it; for דּעת is experimental knowledge, and מזמּה (from זמם, according to its primary signification, to press together, comprimere; then, referred to mental concentration: to think) signifies in the sing., sensu bono, the capability of comprehending the right purposes, of seizing the right measures, of projecting the right plans.

Pro 1:5

In this verse the infinitives of the object pass into independent sentences for the sake of variety. That ישׁמע cannot mean audiet, but audiat, is shown by Pro 9:9; but ויסף is jussive (with the tone thrown back before לקח; cf. Pro 10:8, and Pro 16:21, Pro 16:23, where the tone is not thrown back, as also Sa2 24:3) with the consecutive Vav ( ו ) (= Arab. f): let him hear, thus will he... or, in order that he. Whoever is wise is invited to hear these proverbs in order to add learning (doctrinam) to that which he already possesses, according to the principle derived from experience, Pro 9:9; Mat 13:12. The segolate לקח, which in pausa retains its segol (as also בּטח, ישׁע, צמח, מלך, צדק, קדם, and others), means reception, and concretely what one takes into himself with his ear and mind; therefore learning (διδαχὴ with the object of the ἀποδοχή), as Deu 32:2 (parallel אמרה, as Deu 4:2 תּורה), and then learning that has passed into the possession of the receiver, knowledge, science (Isa 29:24, parall. בּינה). Schultens compares the Arab. laḳah, used of the fructification of the female palm by the flower-dust of the male. The part. נבון (the inf. of which is found only once, Isa 10:13) is the passive or the reflexive of the Hiph. הבין, to explain, to make to understand: one who is caused to understand or who lets himself be informed, and thus an intelligent person - that is one who may gain תּחבּות by means of these proverbs. This word, found only in the plur. (probably connected with חבל, shipmaster, properly one who has to do with the חבלים, ship's ropes, particularly handles the sails, lxx κυβέρνησιν), signifies guidance, management, skill to direct anything (Job 32:7, of God's skill which directs the clouds), and in the plur. conception, the taking measures, designs in a good sense, or also (as in Pro 12:5) in a bad sense; here it means guiding thoughts, regulating principles, judicious rules and maxims, as Deu 11:14, prudent rules of government, Deu 20:18; Deu 24:6 of stratagems. Fl. compares the Arab. tedbı̂r (guidance, from דּבר, to lead cattle), with its plur. tedâbı̂r, and the Syr. dubôro, direction, management, etc.

Pro 1:6

The mediate object of these proverbs, as stated in Pro 1:2, is now expanded, for again it is introduced in the infinitive construction: - The reader shall learn in these proverbs, or by means of them as of a key, to understand such like apothegms generally (as Pro 22:17.):

To understand proverb and symbol,

The words of wise men and their enigmas.

In the Gesch. der jd. Poesie, p. 200f., the derivation of the noun מליצה is traced from לוּץ, primarily to shine, Sanskr. las, frequently with the meanings ludere and lucere; but the Arab. brings near another primary meaning. "מליצה, from Arab. root las, flexit, torsit, thus properly oratio detorta, obliqua, non aperta; hence לץ, mocker, properly qui verbis obliquis utitur: as Hiph. הליץ, to scoff, but also verba detorta retorquere, i.e., to interpret, to explain" (Fl.). Of the root ideas found in חידה, to be sharp, pointed (חד, perhaps related to the Sanskr. kaṭu, sharp of taste, but not to acutus), and to be twisted (cf. אחד, אגד ,אחד, עקד, harmonizing with the at present mysterious catena), that the preference is given to the latter already, Psa 78:2. "The Arab. ḥâd, to revolve, to turn (whence hid, bend, turn aside!), thence חידה, στροφή, cunning, intrigue, as also enigma, dark saying, perlexe dictum" (Fl.). The comparison made by Schultens with the Arab. ḥidt as the name of the knot on the horn of the wild-goat shows the sensible fundamental conception. In post-biblical literature חידה is the enigma proper, and מליצה poetry (with הלצה of poetical prose). The Graec. Venet. translates it ῥητορείαν.

Pro 1:7

The title of the book is followed by its motto, symbol, device:

The fear of Jahve is the beginning of knowledge;

Wisdom and discipline is despised by fools.

The first hemistich expresses the highest principle of the Israelitish Chokma, as it is found also in Pro 9:10 (cf. Pro 15:33), Job 28:28, and in Psa 111:10 (whence the lxx has interpolated here two lines). ראשׁית combines in itself, as ἀρχή, the ideas of initium (accordingly J. H. Michaelis: initium cognitionis, a quo quisquis recte philosophari cupit auspicium facere debet) and principium, i.e., the basis, thus the root (cf. Mic 1:13 with Job 19:28).

(Note: In Sirach 1:14, 16, the Syr. has both times רישׁ חכמתא; but in the second instance, where the Greek translation has πλησμονὴ σοφίας, שׂבע חכמה (after Psa 16:11) may have existed in the original text.)

Wisdom comes from God, and whoever fears Him receives it (cf. Jam 1:5.). יראת יהוה is reverential subordination to the All-directing, and since designedly יהוה is used, and not אלהים (ה), to the One God, the Creator and Governor of the world, who gave His law unto Israel, and also beyond Israel left not His holy will unattested; the reverse side of the fear of Jahve as the Most Holy One is שׂנאת רע, Pro 8:13 (post-biblical יראת חטא). The inverted placing of the words 7b imports that the wisdom and discipline which one obtains in the way of the fear of God is only despised by the אוילים, i.e., the hard, thick, stupid; see regarding the root-word אול, coalescere, cohaerere, incrassari, der Prophet Jesaia, p. 424, and at Psa 73:4. Schultens rightly compares παχεῖς, crassi pro stupidis.

(Note: Malbim's explanation is singular: the sceptics, from אוּלי, perhaps! This also is Heidenheim's view.)

בּזוּ has the tone on the penult., and thus comes from בּוּז; the 3rd pr. of בּזה would be בּזוּ or בּזיוּ. The perf. (cf. Pro 1:29) is to be interpreted after the Lat. oderunt (Ges. 126).

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
The proverbs of Solomon - For the meaning of the word proverb, see the introduction; and the dissertation upon parabolical writing at the end of the notes on Matthew 13: Solomon is the first of the sacred writers whose name stands at the head of his works.

Top

¹ The proverbs [04912] of Solomon [08010] the son [01121] of David [01732], king [04428] of Israel [03478];
² To know [03045] wisdom [02451] and instruction [04148]; to perceive [0995] the words [0561] of understanding [0998];
³ To receive [03947] the instruction [04148] of wisdom [07919], justice [06664], and judgment [04941], and equity [04339];
⁴ To give [05414] subtilty [06195] to the simple [06612], to the young man [05288] knowledge [01847] and discretion [04209].
⁵ A wise [02450] man will hear [08085], and will increase [03254] learning [03948]; and a man of understanding [0995] shall attain [07069] unto wise counsels [08458]:
⁶ To understand [0995] a proverb [04912], and the interpretation [04426]; the words [01697] of the wise [02450], and their dark sayings [02420].
⁷ The fear [03374] of the LORD [03068] is the beginning [07225] of knowledge [01847]: but fools [0191] despise [0936] wisdom [02451] and instruction [04148].

¹ The proverbs [04912] of Solomon [08010]. A wise [02450] son [01121] maketh a glad [08055] father [01]: but a foolish [03684] son [01121] is the heaviness [08424] of his mother [0517].

²⁹ For that they hated [08130] knowledge [01847], and did not choose [0977] the fear [03374] of the LORD [03068]:

⁴ For there are no bands [02784] in their death [04194]: but their strength [0193] is firm [01277].

¹³ The fear [03374] of the LORD [03068] is to hate [08130] evil [07451]: pride [01344], and arrogancy [01347], and the evil [07451] way [01870], and the froward [08419] mouth [06310], do I hate [08130].

⁵ [1161] If any [1536] of you [5216] lack [3007] wisdom [4678], let him ask [154] of [3844] God [2316], that giveth [1325] to all [3956] men liberally [574], and [2532] upbraideth [3679] not [3361]; and [2532] it shall be given [1325] him [846].

¹¹ Thou wilt shew [03045] me the path [0734] of life [02416]: in thy presence [06440] is fulness [07648] of joy [08057]; at thy right hand [03225] there are pleasures [05273] for evermore [05331].

²⁸ But ye should say [0559], Why persecute [07291] we him, seeing the root [08328] of the matter [01697] is found [04672] in me?

¹³ O thou inhabitant [03427] of Lachish [03923], bind [07573] the chariot [04818] to the swift beast [07409]: she is the beginning [07225] of the sin [02403] to the daughter [01323] of Zion [06726]: for the transgressions [06588] of Israel [03478] were found [04672] in thee.

¹⁰ The fear [03374] of the LORD [03068] is the beginning [07225] of wisdom [02451]: a good [02896] understanding [07922] have all they that do [06213] his commandments: his praise [08416] endureth [05975] for ever [05703].

²⁸ And unto man [0120] he said [0559], Behold, the fear [03374] of the Lord [0136], that is wisdom [02451]; and to depart [05493] from evil [07451] is understanding [0998].

³³ The fear [03374] of the LORD [03068] is the instruction [04148] of wisdom [02451]; and before [06440] honour [03519] is humility [06038].

¹⁰ The fear [03374] of the LORD [03068] is the beginning [08462] of wisdom [02451]: and the knowledge [01847] of the holy [06918] is understanding [0998].

⁷ The fear [03374] of the LORD [03068] is the beginning [07225] of knowledge [01847]: but fools [0191] despise [0936] wisdom [02451] and instruction [04148].

² I will open [06605] my mouth [06310] in a parable [04912]: I will utter [05042] dark sayings [02420] of old [06924]:

¹⁷ Bow down [05186] thine ear [0241], and hear [08085] the words [01697] of the wise [02450], and apply [07896] thine heart [03820] unto my knowledge [01847].

² To know [03045] wisdom [02451] and instruction [04148]; to perceive [0995] the words [0561] of understanding [0998];

⁶ To understand [0995] a proverb [04912], and the interpretation [04426]; the words [01697] of the wise [02450], and their dark sayings [02420].

⁶ No man shall take [02254] the nether [07347] or the upper millstone [07393] to pledge [02254]: for he taketh [02254] a man's life [05315] to pledge [02254].

¹⁸ That they teach [03925] you not to do [06213] after all their abominations [08441], which they have done [06213] unto their gods [0430]; so should ye sin [02398] against the LORD [03068] your God [0430].

¹⁴ That I will give [05414] you the rain [04306] of your land [0776] in his due season [06256], the first rain [03138] and the latter rain [04456], that thou mayest gather [0622] in thy corn [01715], and thy wine [08492], and thine oil [03323].

⁵ The thoughts [04284] of the righteous [06662] are right [04941]: but the counsels [08458] of the wicked [07563] are deceit [04820].

⁷ I said [0559], Days [03117] should speak [01696], and multitude [07230] of years [08141] should teach [03045] wisdom [02451].

¹³ For he saith [0559], By the strength [03581] of my hand [03027] I have done [06213] it, and by my wisdom [02451]; for I am prudent [0995]: and I have removed [05493] the bounds [01367] of the people [05971], and have robbed [08154] their treasures [06259] [06264], and I have put down [03381] the inhabitants [03427] like a valiant [047] [03524] man:

²⁴ They also that erred [08582] in spirit [07307] shall come [03045] to understanding [0998], and they that murmured [07279] shall learn [03925] doctrine [03948].

² Ye shall not add [03254] unto the word [01697] which I command [06680] you, neither shall ye diminish [01639] ought from it, that ye may keep [08104] the commandments [04687] of the LORD [03068] your God [0430] which I command [06680] you.

² My doctrine [03948] shall drop [06201] as the rain [04306], my speech [0565] shall distil [05140] as the dew [02919], as the small rain [08164] upon the tender herb [01877], and as the showers [07241] upon the grass [06212]:

¹² For [1063] whosoever [3748] hath [2192], to him [846] shall be given [1325], and [2532] he shall have more abundance [4052]: but [1161] whosoever [3748] hath [2192] not [3756], from [575] him [846] shall be taken away [142] even [2532] that [3739] he hath [2192].

⁹ Give [05414] instruction to a wise [02450] man, and he will be yet wiser [02449]: teach [03045] a just [06662] man, and he will increase [03254] in learning [03948].

³ And Joab [03097] said [0559] unto the king [04428], Now the LORD [03068] thy God [0430] add [03254] unto the people [05971], how many soever [01992] they be, an hundredfold [03967] [06471], and that the eyes [05869] of my lord [0113] the king [04428] may see [07200] it: but why doth my lord [0113] the king [04428] delight [02654] in this thing [01697]?

²³ The heart [03820] of the wise [02450] teacheth [07919] his mouth [06310], and addeth [03254] learning [03948] to his lips [08193].

²¹ The wise [02450] in heart [03820] shall be called [07121] prudent [0995]: and the sweetness [04986] of the lips [08193] increaseth [03254] learning [03948].

⁸ The wise [02450] in heart [03820] will receive [03947] commandments [04687]: but a prating [08193] fool [0191] shall fall [03832].

⁹ Give [05414] instruction to a wise [02450] man, and he will be yet wiser [02449]: teach [03045] a just [06662] man, and he will increase [03254] in learning [03948].

⁵ A wise [02450] man will hear [08085], and will increase [03254] learning [03948]; and a man of understanding [0995] shall attain [07069] unto wise counsels [08458]:

²⁵ Smite [05221] a scorner [03887], and the simple [06612] will beware [06191]: and reprove [03198] one that hath understanding [0995], and he will understand [0995] knowledge [01847].

⁵ O ye simple [06612], understand [0995] wisdom [06195]: and, ye fools [03684], be ye of an understanding [0995] heart [03820].

¹⁵ The simple [06612] believeth [0539] every word [01697]: but the prudent [06175] man looketh well [0995] to his going [0838].

⁶ The LORD [03068] preserveth [08104] the simple [06612]: I was brought low [01809], and he helped [03467] me.

⁷ And beheld [07200] among the simple ones [06612], I discerned [0995] among the youths [01121], a young man [05288] void [02638] of understanding [03820],

³ A prudent [06175] man foreseeth [07200] the evil [07451], and hideth [05641] [05641] himself: but the simple [06612] pass on [05674], and are punished [06064].

³² For the turning away [04878] of the simple [06612] shall slay [02026] them, and the prosperity [07962] of fools [03684] shall destroy [06] them.

²² How long, ye simple ones [06612], will ye love [0157] simplicity [06612]? and the scorners [03887] delight [02530] in their scorning [03944], and fools [03684] hate [08130] knowledge [01847]?

¹² A prudent [06175] man foreseeth [07200] the evil [07451], and hideth [05641] himself; but the simple [06612] pass on [05674], and are punished [06064].

¹⁸ The simple [06612] inherit [05157] folly [0200]: but the prudent [06175] are crowned [03803] with knowledge [01847].

⁶ Forsake [05800] the foolish [06612], and live [02421]; and go [0833] in the way [01870] of understanding [0998].

⁵ O ye simple [06612], understand [0995] wisdom [06195]: and, ye fools [03684], be ye of an understanding [0995] heart [03820].

⁷ And beheld [07200] among the simple ones [06612], I discerned [0995] among the youths [01121], a young man [05288] void [02638] of understanding [03820],

³² For the turning away [04878] of the simple [06612] shall slay [02026] them, and the prosperity [07962] of fools [03684] shall destroy [06] them.

²² How long, ye simple ones [06612], will ye love [0157] simplicity [06612]? and the scorners [03887] delight [02530] in their scorning [03944], and fools [03684] hate [08130] knowledge [01847]?

⁸ And of the Gadites [01425] there separated [0914] themselves unto David [01732] into the hold [04679] to the wilderness [04057] men [01368] of might [02428], and men [0582] of war [06635] fit for the battle [04421], that could handle [06186] shield [06793] and buckler [07420], whose faces [06440] were like the faces [06440] of lions [0738], and were as swift [04116] as the roes [06643] upon the mountains [02022];

¹² By them shall the fowls [05775] of the heaven [08064] have their habitation [07931], which sing [05414] [06963] among [0996] the branches [06073].

⁴ To give [05414] subtilty [06195] to the simple [06612], to the young man [05288] knowledge [01847] and discretion [04209].

⁶ The law [08451] of truth [0571] was in his mouth [06310], and iniquity [05766] was not found [04672] in his lips [08193]: he walked [01980] with me in peace [07965] and equity [04334], and did turn [07725] many [07227] away [07725] from iniquity [05771].

⁶ I the LORD [03068] have called [07121] thee in righteousness [06664], and will hold [02388] thine hand [03027], and will keep [05341] thee, and give [05414] thee for a covenant [01285] of the people [05971], for a light [0216] of the Gentiles [01471];

² Who raised up [05782] the righteous [06664] man from the east [04217], called [07121] him to his foot [07272], gave [05414] the nations [01471] before [06440] him, and made him rule [07287] over kings [04428]? he gave [05414] them as the dust [06083] to his sword [02719], and as driven [05086] stubble [07179] to his bow [07198].

² Treasures [0214] of wickedness [07562] profit [03276] nothing: but righteousness [06666] delivereth [05337] from death [04194].

³ To do [06213] justice [06666] and judgment [04941] is more acceptable [0977] to the LORD [03068] than sacrifice [02077].

¹²¹ AIN. I have done [06213] judgment [04941] and justice [06664]: leave [03240] me not to mine oppressors [06231].

⁹ Then shalt thou understand [0995] righteousness [06664], and judgment [04941], and equity [04339]; yea, every good [02896] path [04570].

²³ Buy [07069] the truth [0571], and sell [04376] it not; also wisdom [02451], and instruction [04148], and understanding [0998].

¹⁷ And the work [04639] of righteousness [06666] shall be peace [07965]; and the effect [05656] of righteousness [06666] quietness [08252] and assurance [0983] for [05704] ever [05769].

¹⁶ The man [0120] that wandereth [08582] out of the way [01870] of understanding [07919] shall remain [05117] in the congregation [06951] of the dead [07496].

⁹ Give [05414] instruction to a wise [02450] man, and he will be yet wiser [02449]: teach [03045] a just [06662] man, and he will increase [03254] in learning [03948].

¹ My son [01121], if thou wilt receive [03947] my words [0561], and hide [06845] my commandments [04687] with thee;

⁶ To understand [0995] a proverb [04912], and the interpretation [04426]; the words [01697] of the wise [02450], and their dark sayings [02420].

³ To receive [03947] the instruction [04148] of wisdom [07919], justice [06664], and judgment [04941], and equity [04339];
⁴ To give [05414] subtilty [06195] to the simple [06612], to the young man [05288] knowledge [01847] and discretion [04209].
⁵ A wise [02450] man will hear [08085], and will increase [03254] learning [03948]; and a man of understanding [0995] shall attain [07069] unto wise counsels [08458]:

⁹ Give [05414] therefore thy servant [05650] an understanding [08085] heart [03820] to judge [08199] thy people [05971], that I may discern [0995] between good [02896] and bad [07451]: for who is able [03201] to judge [08199] this thy so great [03515] a people [05971]?

²¹ That I might make thee know [03045] the certainty [07189] of the words [0561] of truth [0571]; that thou mightest answer [07725] the words [0561] of truth [0571] to them that send [07971] unto thee?

⁸ He sitteth [03427] in the lurking places [03993] of the villages [02691]: in the secret places [04565] doth he murder [02026] the innocent [05355]: his eyes [05869] are privily set [06845] against the poor [02489].

² To know [03045] wisdom [02451] and instruction [04148]; to perceive [0995] the words [0561] of understanding [0998];

⁶ Shall not all these take up [05375] a parable [04912] against him, and a taunting [04426] proverb [02420] against him, and say [0559], Woe [01945] to him that increaseth [07235] that which is not his! how long? and to him that ladeth [03513] himself with thick clay [05671]!

²⁵ When he raiseth up [07613] himself, the mighty [0352] are afraid [01481]: by reason of breakings [07667] they purify [02398] themselves.

¹¹ And it came to pass, when all that knew [03045] him beforetime [0865] [08032] saw [07200] that, behold, he prophesied [05012] among the prophets [05030], then the people [05971] said [0559] one [0376] to another [07453], What is this that is come unto the son [01121] of Kish [07027]? Is Saul [07586] also among the prophets [05030]?

² And Abraham [085] said [0559] unto his eldest [02205] servant [05650] of his house [01004], that ruled over [04910] all that he had, Put [07760], I pray thee, thy hand [03027] under my thigh [03409]:

⁶ To understand [0995] a proverb [04912], and the interpretation [04426]; the words [01697] of the wise [02450], and their dark sayings [02420].

¹ The proverbs [04912] of Solomon [08010] the son [01121] of David [01732], king [04428] of Israel [03478];