Proverbs 1
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Proverbs 1
The Proverbs of Solomon: Their Purpose
1The proverbs of Solomon the son of David, king of Israel;
Jamieson-Fausset-Brown
INTRODUCTION
I. The Nature and Use of Proverbs.--A proverb is a pithy sentence, concisely expressing some well-established truth susceptible of various illustrations and applications. The word is of Latin derivation, literally meaning for a word, speech, or discourse; that is, one expression for many. The Hebrew word for "proverb" (mashal) means a "comparison." Many suppose it was used, because the form or matter of the proverb, or both, involved the idea of comparison. Most of the proverbs are in couplets or triplets, or some modifications of them, the members of which correspond in structure and length, as if arranged to be compared one with another. They illustrate the varieties of parallelism, a distinguishing feature of Hebrew poetry. Compare Introduction to Poetical Books. Many also clearly involve the idea of comparison in the sentiments expressed (compare Pr 12:1-10; 25:10-15; 26:1-9). Sometimes, however, the designed omission of one member of the comparison, exercising the reader's sagacity or study for its supply, presents the proverb as a "riddle" or "dark saying" (compare Pr 30:15-33; 1:6; Psa 49:4). The sententious form of expression, which thus became a marked feature of the proverbial style, was also adopted for continuous discourse, even when not always preserving traces of comparison, either in form or matter (compare Pr 1:1-9:18). In Eze 17:1; 24:3, we find the same word properly translated "parable," to designate an illustrative discourse. Then the Greek translators have used a word, parabola ("parable"), which the gospel writers (except John) employ for our Lord's discourses of the same character, and which also seems to involve the idea of comparison, though that may not be its primary meaning. It might seem, therefore, that the proverbial and parabolic styles of writing were originally and essentially the same. The proverb is a "concentrated parable, and the parable an extension of the proverb by a full illustration." The proverb is thus the moral or theme of a parable, which sometimes precedes it, as in Mt 19:30 (compare Pr 20:1); or succeeds it, as in Mt 22:1-16; Lu 15:1-10. The style being poetical, and adapted to the expression of a high order of poetical sentiment, such as prophecy, we find the same term used to designate such compositions (compare Nu 23:7; Mi 2:4; Ha 2:6).
Though the Hebrews used the same term for proverb and parable, the Greek employs two, though the sacred writers have not always appeared to recognize a distinction. The term for proverb is, paroimia, which the Greek translators employ for the title of this book, evidently with special reference to the later definition of a proverb, as a trite, sententious form of speech, which appears to be the best meaning of the term. John uses the same term to designate our Saviour's instructions, in view of their characteristic obscurity (compare Pr 16:25-29, Greek), and even for his illustrative discourses (Pr 10:6), whose sense was not at once obvious to all his hearers. This form of instruction was well adapted to aid the learner. The parallel structure of sentences, the repetition, contrast, or comparison of thought, were all calculated to facilitate the efforts of memory; and precepts of practical wisdom which, extended into logical discourses, might have failed to make abiding impressions by reason of their length or complicated character, were thus compressed into pithy, and, for the most part, very plain statements. Such a mode of instruction has distinguished the written or traditional literature of all nations, and was, and still is, peculiarly current in the East.
In this book, however, we are supplied with a proverbial wisdom commended by the seal of divine inspiration. God has condescended to become our teacher on the practical affairs belonging to all the relations of life. He has adapted His instruction to the plain and unlettered, and presented, in this striking and impressive method, the great principles of duty to Him and to our fellow men. To the prime motive of all right conduct, the fear of God, are added all lawful and subordinate incentives, such as honor, interest, love, fear, and natural affection. Besides the terror excited by an apprehension of God's justly provoked judgments, we are warned against evil-doing by the exhibition of the inevitable temporal results of impiety, injustice, profligacy, idleness, laziness, indolence, drunkenness, and debauchery. To the rewards of true piety which follow in eternity, are promised the peace, security, love, and approbation of the good, and the comforts of a clear conscience, which render this life truly happy.
II. Inspiration and Authorship.--With no important exception, Jewish and Christian writers have received this book as the inspired production of Solomon. It is the first book of the Bible prefaced by the name of the author. The New Testament abounds with citations from the Proverbs. Its intrinsic excellence commends it to us as the production of a higher authority than the apocryphal writings, such as Wisdom or Ecclesiasticus. Solomon lived five hundred years before the "seven wise men" of Greece, and seven hundred before the age of Socrates, Plato, and Aristotle. It is thus very evident, whatever theory of his sources of knowledge be adopted, that he did not draw upon any heathen repositories with which we are acquainted. It is far more probable, that by the various migrations, captivities, and dispersions of the Jews, heathen philosophers drew from this inspired fountain many of those streams which continue to refresh mankind amid the otherwise barren and parched deserts of profane literature.
As, however, the Psalms are ascribed to David, because he was the leading author, so the ascription of this book to Solomon is entirely consistent with the titles of the thirtieth and thirty-first chapters, which assign those chapters to Agur and Lemuel respectively. Of these persons we know nothing. This is not the place for discussing the various speculations respecting them. By a slight change of reading some propose to translate Pr 30:1: "The words of Agur, the son of her who was obeyed Massa," that is, "the queen of Massa"; and Pr 31:1: "The words of Lemuel, king of Massa"; but to this the earliest versions are contradictory, and nothing other than the strongest exegetical necessity ought to be allowed to justify a departure from a well-established reading and version when nothing useful to our knowledge is gained. It is better to confess ignorance than indulge in useless conjectures.
It is probable that out of the "three thousand proverbs" (1Ki 4:32) which Solomon spoke, he selected and edited Pr 1:1-24:34 during his life. Pr 25:1-29:27 were also of his production, and copied out in the days of Hezekiah, by his "men," perhaps the prophets Isaiah, Hosea, and Micah. Such a work was evidently in the spirit of this pious monarch, who set his heart so fully on a reformation of God's worship. Learned men have endeavored to establish the theory that Solomon himself was only a collector; or that the other parts of the book, as these chapters, were also selections by later hands; but the reasons adduced to maintain these views have never appeared so satisfactory as to change the usual opinions on the subject, which have the sanction of the most ancient and reliable authorities.
III. Divisions of the Book.--Such a work is, of course, not susceptible of any logical analysis. There are, however, some well-defined marks of division, so that very generally the book is divided into five or six parts.
1. The first contains nine chapters, in which are discussed and enforced by illustration, admonition, and encouragement the principles and blessings of wisdom, and the pernicious schemes and practices of sinful persons. These chapters are introductory. With few specimens of the proper proverb, they are distinguished by its conciseness and terseness. The sentences follow very strictly the form of parallelism, and generally of the synonymous species, only forty of the synthetic and four (Pr 3:32-35) of the antithetic appearing. The style is ornate, the figures bolder and fuller, and the illustrations more striking and extended.
2. The antithetic and synthetic parallelism to the exclusion of the synonymous distinguish Pr 10:1-22:16, and the verses are entirely unconnected, each containing a complete sense in itself.
3. Pr 22:16-24:34 present a series of admonitions as if addressed to a pupil, and generally each topic occupies two or more verses.
4. Pr 25:1-29:27 are entitled to be regarded as a distinct portion, for the reason given above as to its origin. The style is very much mixed; of the peculiarities, compare parts two and three.
5. Pr 30:1-33 is peculiar not only for its authorship, but as a specimen of the kind of proverb which has been described as "dark sayings" or "riddles."
6. To a few pregnant but concise admonitions, suitable for a king, is added a most inimitable portraiture of female character. In both parts five and six the distinctive peculiarity of the original proverbial style gives place to the modifications already mentioned as marking a later composition, though both retain the concise and nervous method of stating truth, equally valuable for its deep impression and permanent retention by the memory.
CHAPTER 1
Pr 1:1-33. 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.
1-4. (See Introduction, Part I).
INTRODUCTION
I. The Nature and Use of Proverbs.--A proverb is a pithy sentence, concisely expressing some well-established truth susceptible of various illustrations and applications. The word is of Latin derivation, literally meaning for a word, speech, or discourse; that is, one expression for many. The Hebrew word for "proverb" (mashal) means a "comparison." Many suppose it was used, because the form or matter of the proverb, or both, involved the idea of comparison. Most of the proverbs are in couplets or triplets, or some modifications of them, the members of which correspond in structure and length, as if arranged to be compared one with another. They illustrate the varieties of parallelism, a distinguishing feature of Hebrew poetry. Compare Introduction to Poetical Books. Many also clearly involve the idea of comparison in the sentiments expressed (compare Pr 12:1-10; 25:10-15; 26:1-9). Sometimes, however, the designed omission of one member of the comparison, exercising the reader's sagacity or study for its supply, presents the proverb as a "riddle" or "dark saying" (compare Pr 30:15-33; 1:6; Psa 49:4). The sententious form of expression, which thus became a marked feature of the proverbial style, was also adopted for continuous discourse, even when not always preserving traces of comparison, either in form or matter (compare Pr 1:1-9:18). In Eze 17:1; 24:3, we find the same word properly translated "parable," to designate an illustrative discourse. Then the Greek translators have used a word, parabola ("parable"), which the gospel writers (except John) employ for our Lord's discourses of the same character, and which also seems to involve the idea of comparison, though that may not be its primary meaning. It might seem, therefore, that the proverbial and parabolic styles of writing were originally and essentially the same. The proverb is a "concentrated parable, and the parable an extension of the proverb by a full illustration." The proverb is thus the moral or theme of a parable, which sometimes precedes it, as in Mt 19:30 (compare Pr 20:1); or succeeds it, as in Mt 22:1-16; Lu 15:1-10. The style being poetical, and adapted to the expression of a high order of poetical sentiment, such as prophecy, we find the same term used to designate such compositions (compare Nu 23:7; Mi 2:4; Ha 2:6).
Though the Hebrews used the same term for proverb and parable, the Greek employs two, though the sacred writers have not always appeared to recognize a distinction. The term for proverb is, paroimia, which the Greek translators employ for the title of this book, evidently with special reference to the later definition of a proverb, as a trite, sententious form of speech, which appears to be the best meaning of the term. John uses the same term to designate our Saviour's instructions, in view of their characteristic obscurity (compare Pr 16:25-29, Greek), and even for his illustrative discourses (Pr 10:6), whose sense was not at once obvious to all his hearers. This form of instruction was well adapted to aid the learner. The parallel structure of sentences, the repetition, contrast, or comparison of thought, were all calculated to facilitate the efforts of memory; and precepts of practical wisdom which, extended into logical discourses, might have failed to make abiding impressions by reason of their length or complicated character, were thus compressed into pithy, and, for the most part, very plain statements. Such a mode of instruction has distinguished the written or traditional literature of all nations, and was, and still is, peculiarly current in the East.
In this book, however, we are supplied with a proverbial wisdom commended by the seal of divine inspiration. God has condescended to become our teacher on the practical affairs belonging to all the relations of life. He has adapted His instruction to the plain and unlettered, and presented, in this striking and impressive method, the great principles of duty to Him and to our fellow men. To the prime motive of all right conduct, the fear of God, are added all lawful and subordinate incentives, such as honor, interest, love, fear, and natural affection. Besides the terror excited by an apprehension of God's justly provoked judgments, we are warned against evil-doing by the exhibition of the inevitable temporal results of impiety, injustice, profligacy, idleness, laziness, indolence, drunkenness, and debauchery. To the rewards of true piety which follow in eternity, are promised the peace, security, love, and approbation of the good, and the comforts of a clear conscience, which render this life truly happy.
II. Inspiration and Authorship.--With no important exception, Jewish and Christian writers have received this book as the inspired production of Solomon. It is the first book of the Bible prefaced by the name of the author. The New Testament abounds with citations from the Proverbs. Its intrinsic excellence commends it to us as the production of a higher authority than the apocryphal writings, such as Wisdom or Ecclesiasticus. Solomon lived five hundred years before the "seven wise men" of Greece, and seven hundred before the age of Socrates, Plato, and Aristotle. It is thus very evident, whatever theory of his sources of knowledge be adopted, that he did not draw upon any heathen repositories with which we are acquainted. It is far more probable, that by the various migrations, captivities, and dispersions of the Jews, heathen philosophers drew from this inspired fountain many of those streams which continue to refresh mankind amid the otherwise barren and parched deserts of profane literature.
As, however, the Psalms are ascribed to David, because he was the leading author, so the ascription of this book to Solomon is entirely consistent with the titles of the thirtieth and thirty-first chapters, which assign those chapters to Agur and Lemuel respectively. Of these persons we know nothing. This is not the place for discussing the various speculations respecting them. By a slight change of reading some propose to translate Pr 30:1: "The words of Agur, the son of her who was obeyed Massa," that is, "the queen of Massa"; and Pr 31:1: "The words of Lemuel, king of Massa"; but to this the earliest versions are contradictory, and nothing other than the strongest exegetical necessity ought to be allowed to justify a departure from a well-established reading and version when nothing useful to our knowledge is gained. It is better to confess ignorance than indulge in useless conjectures.
It is probable that out of the "three thousand proverbs" (1Ki 4:32) which Solomon spoke, he selected and edited Pr 1:1-24:34 during his life. Pr 25:1-29:27 were also of his production, and copied out in the days of Hezekiah, by his "men," perhaps the prophets Isaiah, Hosea, and Micah. Such a work was evidently in the spirit of this pious monarch, who set his heart so fully on a reformation of God's worship. Learned men have endeavored to establish the theory that Solomon himself was only a collector; or that the other parts of the book, as these chapters, were also selections by later hands; but the reasons adduced to maintain these views have never appeared so satisfactory as to change the usual opinions on the subject, which have the sanction of the most ancient and reliable authorities.
III. Divisions of the Book.--Such a work is, of course, not susceptible of any logical analysis. There are, however, some well-defined marks of division, so that very generally the book is divided into five or six parts.
1. The first contains nine chapters, in which are discussed and enforced by illustration, admonition, and encouragement the principles and blessings of wisdom, and the pernicious schemes and practices of sinful persons. These chapters are introductory. With few specimens of the proper proverb, they are distinguished by its conciseness and terseness. The sentences follow very strictly the form of parallelism, and generally of the synonymous species, only forty of the synthetic and four (Pr 3:32-35) of the antithetic appearing. The style is ornate, the figures bolder and fuller, and the illustrations more striking and extended.
2. The antithetic and synthetic parallelism to the exclusion of the synonymous distinguish Pr 10:1-22:16, and the verses are entirely unconnected, each containing a complete sense in itself.
3. Pr 22:16-24:34 present a series of admonitions as if addressed to a pupil, and generally each topic occupies two or more verses.
4. Pr 25:1-29:27 are entitled to be regarded as a distinct portion, for the reason given above as to its origin. The style is very much mixed; of the peculiarities, compare parts two and three.
5. Pr 30:1-33 is peculiar not only for its authorship, but as a specimen of the kind of proverb which has been described as "dark sayings" or "riddles."
6. To a few pregnant but concise admonitions, suitable for a king, is added a most inimitable portraiture of female character. In both parts five and six the distinctive peculiarity of the original proverbial style gives place to the modifications already mentioned as marking a later composition, though both retain the concise and nervous method of stating truth, equally valuable for its deep impression and permanent retention by the memory.
CHAPTER 1
Pr 1:1-33. 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.
1-4. (See Introduction, Part I).
The Pulpit Commentary
Part I. THE TITLE AND SUPERSCRIPTION.
The superscription of the Proverbs, which extends from verse 1 to verse 6, furnishes us with an epitome in short and concise language of the general scope and bearing of the book, and points out its specific utility, both to the inexperienced and to those already wise. Thus
(1) in Pro_1:1 it gives the name of the author to whom the proverbs are attributed;
(2) in Pro_1:2-3 it declares the aim, object, or design of the collection, which is to lead to the acquirement of wisdom generally; and
(3) in Pro_1:4-6 it proceeds to indicate the special utility the collection will be to two main classes—to the simple and immature, on the one hand, in opening and enlarging their understanding, and so providing them with prudent rules of conduct by which they may regulate the course of life; and, on the other, to the wise and intelligent, in further increasing their knowledge or learning, and thus rendering them competent to comprehend, and also to explain to others less favourably situated than themselves, other proverbs, or enigmas, or sayings, of a like recondite nature to those now to be brought before them.
The title of the book embodied in the text is, 'The Proverbs of Solomon the son of David, King of Israel,' but the shorter designation by which it was and is known among the Jews is Mishle (מִשְׁלֵי), taken from the word with which the book begins. Analogously, in the Authorized Version it is styled 'The Proverbs,' and the heading in the LXX. is Παοιμίαι Σολομῶντος. The outside title in the Vulgate is more elaborately given as, 'Liber Proverbiorum, quem Hebraei Misle appellant' ('The Book of the Proverbs, which the Hebrews call Misle'). In the Talmud it is called the 'Book of Wisdom'; and Origen (Eusebius, 'Hist. Eccl.,' 6.25) designates it Μισλώθ, the Greek form of the Hebrew Meshaloth (מְשָׁלוֹת). Among the ancient Greek Fathers, e.g. Clement, Hegesippus, Irenaeus, the book was known by a variety of titles, all more or less descriptive of its contents as a repository of wisdom.
The proverbs of Solomon. The word which is here translated "proverbs" is the original mishle (מִשְׁלֵי), the construct case of mashal (מָשָׁל), which, again, is derived from the verb mashal (מָשַׁל), signifying
(1) "to make like," "to assimilate," and
(2) "to have dominion" (Gesenius).
The radical signification of mashal is "comparison" or "similitude," and in this sense it is applied generally to the utterances of the wise. In Num_23:7, Num_23:8 it is used of the prophetic predictions of Balaam; certain didactic psalms, e.g. Psa_49:5 and Psa_78:2, are so designated, and in Job (Job_27:1 and Job_29:1) it describes the sententious discourses of wise men. While all these come under the generic term of meshalim, though few or no comparisons are found in them, we find the term mashal sometimes used of what are proverbs in the sense of popular sayings. Compare "Therefore it became a proverb (מָשָׁל), Is Saul also among the prophets?" (1Sa_10:12); and see also other instances in Eze_16:4 and Eze_18:2. In this sense it is also found in the collection before us. The predominant idea of the term, however, is that of comparison or similitude, and as such it is better represented by the Greek παραβολή (from παραβάλλω, "to set or place side by side"), literally, a placing beside, or comparison, than by παροιμία, "a byword," or "a trite wayside saying," though in the Greek of the synoptic Gospels παροιμία is equivalent to παραβολή. The English word "proverb" insufficiently renders the wider scope of meaning conveyed in the Hebrew mashal, and is not quite accurately rendered here, since of proverbs in our ordinary signification of that word there are comparatively few in this collection. The Hebrew word here means "maxims," "aphorisms," "wise counsels." Of Solomon. Most modern commentators (Delitzsch, Zockler, Fuerst, Stuart, Plumptre, etc.), while attributing, in a greater or less degree, the authorship of the book to Solomon, regard the insertion of his name in the title as indicating rather that he is the dominant spirit among those wise men of his age, some of whose sayings are here incorporated with his own. King of Israel, as forming the second hemistich of the verse, goes with "Solomon," and not "David." This is indicated in the Authorized Version by the position of the comma. The Arabic Version omits allusion to David, and reads, "Proverbia, nempe documenta Salomonis sapientis, qui regnavit super filios Israel." The proverbial or parabolic form of teaching was a recognized mode of instruction among the Hebrews, and in the Christian Church is recommended by St. Clement of Alexandria ('Strom.,' lib. 11, init.).
Part I. THE TITLE AND SUPERSCRIPTION.
The superscription of the Proverbs, which extends from verse 1 to verse 6, furnishes us with an epitome in short and concise language of the general scope and bearing of the book, and points out its specific utility, both to the inexperienced and to those already wise. Thus
(1) in Pro_1:1 it gives the name of the author to whom the proverbs are attributed;
(2) in Pro_1:2-3 it declares the aim, object, or design of the collection, which is to lead to the acquirement of wisdom generally; and
(3) in Pro_1:4-6 it proceeds to indicate the special utility the collection will be to two main classes—to the simple and immature, on the one hand, in opening and enlarging their understanding, and so providing them with prudent rules of conduct by which they may regulate the course of life; and, on the other, to the wise and intelligent, in further increasing their knowledge or learning, and thus rendering them competent to comprehend, and also to explain to others less favourably situated than themselves, other proverbs, or enigmas, or sayings, of a like recondite nature to those now to be brought before them.
The title of the book embodied in the text is, 'The Proverbs of Solomon the son of David, King of Israel,' but the shorter designation by which it was and is known among the Jews is Mishle (מִשְׁלֵי), taken from the word with which the book begins. Analogously, in the Authorized Version it is styled 'The Proverbs,' and the heading in the LXX. is Παοιμίαι Σολομῶντος. The outside title in the Vulgate is more elaborately given as, 'Liber Proverbiorum, quem Hebraei Misle appellant' ('The Book of the Proverbs, which the Hebrews call Misle'). In the Talmud it is called the 'Book of Wisdom'; and Origen (Eusebius, 'Hist. Eccl.,' 6.25) designates it Μισλώθ, the Greek form of the Hebrew Meshaloth (מְשָׁלוֹת). Among the ancient Greek Fathers, e.g. Clement, Hegesippus, Irenaeus, the book was known by a variety of titles, all more or less descriptive of its contents as a repository of wisdom.
The proverbs of Solomon. The word which is here translated "proverbs" is the original mishle (מִשְׁלֵי), the construct case of mashal (מָשָׁל), which, again, is derived from the verb mashal (מָשַׁל), signifying
(1) "to make like," "to assimilate," and
(2) "to have dominion" (Gesenius).
The radical signification of mashal is "comparison" or "similitude," and in this sense it is applied generally to the utterances of the wise. In Num_23:7, Num_23:8 it is used of the prophetic predictions of Balaam; certain didactic psalms, e.g. Psa_49:5 and Psa_78:2, are so designated, and in Job (Job_27:1 and Job_29:1) it describes the sententious discourses of wise men. While all these come under the generic term of meshalim, though few or no comparisons are found in them, we find the term mashal sometimes used of what are proverbs in the sense of popular sayings. Compare "Therefore it became a proverb (מָשָׁל), Is Saul also among the prophets?" (1Sa_10:12); and see also other instances in Eze_16:4 and Eze_18:2. In this sense it is also found in the collection before us. The predominant idea of the term, however, is that of comparison or similitude, and as such it is better represented by the Greek παραβολή (from παραβάλλω, "to set or place side by side"), literally, a placing beside, or comparison, than by παροιμία, "a byword," or "a trite wayside saying," though in the Greek of the synoptic Gospels παροιμία is equivalent to παραβολή. The English word "proverb" insufficiently renders the wider scope of meaning conveyed in the Hebrew mashal, and is not quite accurately rendered here, since of proverbs in our ordinary signification of that word there are comparatively few in this collection. The Hebrew word here means "maxims," "aphorisms," "wise counsels." Of Solomon. Most modern commentators (Delitzsch, Zockler, Fuerst, Stuart, Plumptre, etc.), while attributing, in a greater or less degree, the authorship of the book to Solomon, regard the insertion of his name in the title as indicating rather that he is the dominant spirit among those wise men of his age, some of whose sayings are here incorporated with his own. King of Israel, as forming the second hemistich of the verse, goes with "Solomon," and not "David." This is indicated in the Authorized Version by the position of the comma. The Arabic Version omits allusion to David, and reads, "Proverbia, nempe documenta Salomonis sapientis, qui regnavit super filios Israel." The proverbial or parabolic form of teaching was a recognized mode of instruction among the Hebrews, and in the Christian Church is recommended by St. Clement of Alexandria ('Strom.,' lib. 11, init.).
2To know wisdom and instruction; to perceive the words of understanding;
The Pulpit Commentary
To know wisdom and instruction. In this verse we have a statement of the first general aim or object of the Proverbs. "To know" (לָדַעַת, ladaath) is somewhat indefinite in the Authorized Version, and might be more accurately rendered. "from which men may know" (De Wette, Noyes); cf. unde scias (Munsterus). The לwhich is here prefixed to the infinitive, as in verses 2, 8, and 6, gives the clause a final character, and thus points out the object which the teaching of the Proverbs has in view. The teaching is viewed from the standpoint of the learner, and hence what is indicated here is not the imparting of knowledge, but the reception or aprrspriation thereof on the part of the laemer. Schultens states that the radical meaning of דָּעַת (daath) is the reception of knowledge into one's self. Wisdom. It will be necessary to go rather fully into this word here on its first appearance in the text. The Hebrew is חָכְמָה (khokhmah). Wisdom is mentioned first, because it is the end to which all knowledge and instruction tend. The fundamental conception of the word is variously represented as either
(1) the "power of judging," derived from רףּ, "to be wise," from the Arabic, "to judge" (Oesenlus); or
(2) "the fixing of a thing for cognition," derived from the Arabic equivalent of the Hebrew חָכַם, as before, which signifies "to fasten" (Zockler), or "compactness," from the same root as before, "to be firm, or closed." It is also variously defined
(1) as "insight into that upright dealing which pleases God—a knowledge of the right way which is to be followed before God, and of the wrong one which is to be shunned" (Zockler);
(2) as "piety towards God," as in Job_28:28 (Gesenius);
(3) as "the knowledge of things in their being and in the reality of their existence" (Delitzsch), The word is translated in the LXX. by σοφία, and in the Vulgate by sapientia. The Hebrew khokhmah and the Greek σοφία so far agree as philosophical terms in that the end of each is the same, viz. the striving after objective wisdom, the moral fitness of things; but the character of the former differs from that of the latter in being distinctly religious. The beginning and the end of the khokhmah, wisdom, is God (cf. Job_28:7). Wisdom, then, is not the merely scientific knowledge, or moral philosophy, but knowledge κατ ἐξοχήν, i.e. religious knowledge or piety towards God; i.e. an appreciation of what God requires of us and what we conversely owe to God. "Sapientia est de divinis" (Lyra). Wisdom will, of course, carry with it the notions of knowledge and insight. Instruction. As the preceding word represents wisdom in its intellectual conception, and has rather a theoretical character, so "instruction," Hebrew, מְוּסָר (musar), represents it on its practical side, and as such is its practical complement. The Hebrew musar signifies properly "chastisement," from the root yasar (יָסַר), "to correct," or "chastise," and hence education, moral training; and hence in the LXX. it is rendered by παιδεῖα, which means both the process of education and its result as learning. The Vulgate has disciplina. In relation to wisdom, it is antecedent to it; i.e. to know wisdom truly we must first become acquainted with instruction, and hence it is a preparatory step to the knowledge of wisdom, though here it is stated rather objectively. The words, "wisdom and instruction," are found in exactly the same collocation in Pro_4:13 and Pro_23:23. In its strictly disciplinary sense, "instruction" occurs in Pro_3:11, with which comp. Heb_12:5. Holden takes this word as "moral discipline" in the highest sense. To perceive the words of understanding; literally, to discern the words of discernment; i.e. "to comprehend the utterances which proceed from intelligence, and give expression to it" (Delitzsch). Understanding; Hebrew, vinah (בִינָה), connected with the hiph. (לְהָבִין lehavin), properly "to distinguish," hence "to discern," of the same clause, signifies the capability of discerning the true from the false, good front bad, etc. With this agrees Cornelius a Lapide, who says, "Unde prudenter discernas inter bonum et malum, licitum et illicitum, utile et noxium, verum et falsum," and from which you are enabled to know what to do in any circumstances, and what not to do. The LXX. renders the word by φρόμησις, the Vulgate by prudentia. Φρόνησις, in Plato and Aristotle, is the virtue concerned in the government of men, manage-merit of affairs, and the like, and means practical wisdom, prudence, or moral wisdom. Van Ess, Allioli, Holden, translate "prudence."
To know wisdom and instruction. In this verse we have a statement of the first general aim or object of the Proverbs. "To know" (לָדַעַת, ladaath) is somewhat indefinite in the Authorized Version, and might be more accurately rendered. "from which men may know" (De Wette, Noyes); cf. unde scias (Munsterus). The לwhich is here prefixed to the infinitive, as in verses 2, 8, and 6, gives the clause a final character, and thus points out the object which the teaching of the Proverbs has in view. The teaching is viewed from the standpoint of the learner, and hence what is indicated here is not the imparting of knowledge, but the reception or aprrspriation thereof on the part of the laemer. Schultens states that the radical meaning of דָּעַת (daath) is the reception of knowledge into one's self. Wisdom. It will be necessary to go rather fully into this word here on its first appearance in the text. The Hebrew is חָכְמָה (khokhmah). Wisdom is mentioned first, because it is the end to which all knowledge and instruction tend. The fundamental conception of the word is variously represented as either
(1) the "power of judging," derived from רףּ, "to be wise," from the Arabic, "to judge" (Oesenlus); or
(2) "the fixing of a thing for cognition," derived from the Arabic equivalent of the Hebrew חָכַם, as before, which signifies "to fasten" (Zockler), or "compactness," from the same root as before, "to be firm, or closed." It is also variously defined
(1) as "insight into that upright dealing which pleases God—a knowledge of the right way which is to be followed before God, and of the wrong one which is to be shunned" (Zockler);
(2) as "piety towards God," as in Job_28:28 (Gesenius);
(3) as "the knowledge of things in their being and in the reality of their existence" (Delitzsch), The word is translated in the LXX. by σοφία, and in the Vulgate by sapientia. The Hebrew khokhmah and the Greek σοφία so far agree as philosophical terms in that the end of each is the same, viz. the striving after objective wisdom, the moral fitness of things; but the character of the former differs from that of the latter in being distinctly religious. The beginning and the end of the khokhmah, wisdom, is God (cf. Job_28:7). Wisdom, then, is not the merely scientific knowledge, or moral philosophy, but knowledge κατ ἐξοχήν, i.e. religious knowledge or piety towards God; i.e. an appreciation of what God requires of us and what we conversely owe to God. "Sapientia est de divinis" (Lyra). Wisdom will, of course, carry with it the notions of knowledge and insight. Instruction. As the preceding word represents wisdom in its intellectual conception, and has rather a theoretical character, so "instruction," Hebrew, מְוּסָר (musar), represents it on its practical side, and as such is its practical complement. The Hebrew musar signifies properly "chastisement," from the root yasar (יָסַר), "to correct," or "chastise," and hence education, moral training; and hence in the LXX. it is rendered by παιδεῖα, which means both the process of education and its result as learning. The Vulgate has disciplina. In relation to wisdom, it is antecedent to it; i.e. to know wisdom truly we must first become acquainted with instruction, and hence it is a preparatory step to the knowledge of wisdom, though here it is stated rather objectively. The words, "wisdom and instruction," are found in exactly the same collocation in Pro_4:13 and Pro_23:23. In its strictly disciplinary sense, "instruction" occurs in Pro_3:11, with which comp. Heb_12:5. Holden takes this word as "moral discipline" in the highest sense. To perceive the words of understanding; literally, to discern the words of discernment; i.e. "to comprehend the utterances which proceed from intelligence, and give expression to it" (Delitzsch). Understanding; Hebrew, vinah (בִינָה), connected with the hiph. (לְהָבִין lehavin), properly "to distinguish," hence "to discern," of the same clause, signifies the capability of discerning the true from the false, good front bad, etc. With this agrees Cornelius a Lapide, who says, "Unde prudenter discernas inter bonum et malum, licitum et illicitum, utile et noxium, verum et falsum," and from which you are enabled to know what to do in any circumstances, and what not to do. The LXX. renders the word by φρόμησις, the Vulgate by prudentia. Φρόνησις, in Plato and Aristotle, is the virtue concerned in the government of men, manage-merit of affairs, and the like, and means practical wisdom, prudence, or moral wisdom. Van Ess, Allioli, Holden, translate "prudence."
3To receive the instruction of wisdom, justice, and judgment, and equity;
The Pulpit Commentary
To receive the instruction of wisdom. This verse carries on the statement of the design of the Proverbs. To receive; Hebrew, לְקַחַת (lakakhath), not the same word as "to know" (לָדַּעַת), in verse 2, though regarded as synonymous with it by Delitzsch. Its meaning is well represented by the LXX. δέξασθαι, and the Authorized Version "to receive." The Hebrew, לָקַחַת, is infinitive, and means properly "to take, or lay hold of," hence "to receive," Greek, δέχομαι, No doubt it conveys the idea of intellectual reception (cf. Pro_2:1). The instruction of wisdom; Hebrew, מוּסַר הַשְׂכֵּל (musar hasekel); i.e. the discipline or moral training which leads on to reason, intelligence, or wisdom (as Hitzig, Fuerst, Zockler); or discipline full of insight, discernment, or thoughtfulness (as Umbreit, Ewald, Delitzsch). The phrase does not mean the wisdom which instruction imparts. The word musar occurs here in a slightly different sense from its use in verse 2; there it is objective, here its meaning as a medium for the attainment of wisdom is more distinctly brought out. Wisdom (haskel) is properly "thoughtfulness" (so Umbreit. Ewald, Delitzsch, Plumptre). It is strictly the infinitive absolute of שָׂכַל (sakal), "to entwine or involve," and as a substantive it stands for the thinking through of a subject, so "thoughtfulness." The LXX. renders this sentence, δέξασθαί τε στροφὰς, which St. Jerome understands as "versutias sermonum et solutiones aenigmatum" ("the cunning or craftiness of words and the explication of enigmas"). Justice, and judgment, and equity. These words seem to be the unfolding of the meaning contained in the expression, "the instruction of wisdom." Holden regards the last four words as objective genitives dependent on "instruction," but wrongly. Cornelius a Laplde states that "justice and judgment and equity" indicate the same thing in different aspects. "Justice stands for the thing itself—that which is just; judgment in respect of right reason, which says it is just; and equity in respect of its being agreeable to the Law of God." Justice; Hebrew, צֶדֶק (tsedek), from the root צָדַק (tsadak), "to be right, or straight;" in a moral sense it means "rectitude," "right," as in Isa_15:2 (Gesenius). The underlying idea is that of straightness. Heidenheim, quoted by Delitzsch, maintains that in tsedek the conception of the justum prevails; but the latter enlarges its meaning, and holds that it also has the idea of a mode of thought and action regulated, not by the letter of the Law, but by love, as in Isa_41:2; Isa_42:6. Plumptre thinks "righteousness" would be a better translation of the word, on the ground that the Hebrew includes the ideas of truth and beneficence. Compare with this the LXX. δικαιοσύνη. Zockler also renders "righteousness," i.e. "that which is in accord with the will and ordinances of God as Supreme Judge." In the Authorized Version, in Pro_2:9, where we have the same collocation of words, tsedek is translated "righteousness;" cf. Pro_12:17, "He who utters truth shows forth righteousness (tsedek)." Judgment; Hebrew, מְשְׁפָּט (mishepat), from the root שָׁפַּט (shapat), "to adjust, judge," corresponds with the Hebrew in meaning; it is the delivery of a correct judgment on human actions. Compare the LXX. κρίμα κατευθύνειν. Equity; i.e. rectitude in thought and action (Delitzsch), or integrity (Zockler). This quality expresses upright demeanour or honoumble action on one's own part individually, while "judgment" has regard both to our own and the actions of others. The Hebrew, mesharim (מֵשָׁרִים), used only in the plural, is from the root יָשַׁר (yashar), "to be straight or even," and is equal to "uprightness." The plural form is reproduced in the marginal reading "equities;" comp. Psa_17:2, "Let thine eyes beheld the things that are equal (mesharim)." The Vulgate reads aequitas and the Syriac rectitudo. The two ideas in judgment and equity appear to be expressed in the LXX. by the phrase. κρίμα κατευθύνειν.
To receive the instruction of wisdom. This verse carries on the statement of the design of the Proverbs. To receive; Hebrew, לְקַחַת (lakakhath), not the same word as "to know" (לָדַּעַת), in verse 2, though regarded as synonymous with it by Delitzsch. Its meaning is well represented by the LXX. δέξασθαι, and the Authorized Version "to receive." The Hebrew, לָקַחַת, is infinitive, and means properly "to take, or lay hold of," hence "to receive," Greek, δέχομαι, No doubt it conveys the idea of intellectual reception (cf. Pro_2:1). The instruction of wisdom; Hebrew, מוּסַר הַשְׂכֵּל (musar hasekel); i.e. the discipline or moral training which leads on to reason, intelligence, or wisdom (as Hitzig, Fuerst, Zockler); or discipline full of insight, discernment, or thoughtfulness (as Umbreit, Ewald, Delitzsch). The phrase does not mean the wisdom which instruction imparts. The word musar occurs here in a slightly different sense from its use in verse 2; there it is objective, here its meaning as a medium for the attainment of wisdom is more distinctly brought out. Wisdom (haskel) is properly "thoughtfulness" (so Umbreit. Ewald, Delitzsch, Plumptre). It is strictly the infinitive absolute of שָׂכַל (sakal), "to entwine or involve," and as a substantive it stands for the thinking through of a subject, so "thoughtfulness." The LXX. renders this sentence, δέξασθαί τε στροφὰς, which St. Jerome understands as "versutias sermonum et solutiones aenigmatum" ("the cunning or craftiness of words and the explication of enigmas"). Justice, and judgment, and equity. These words seem to be the unfolding of the meaning contained in the expression, "the instruction of wisdom." Holden regards the last four words as objective genitives dependent on "instruction," but wrongly. Cornelius a Laplde states that "justice and judgment and equity" indicate the same thing in different aspects. "Justice stands for the thing itself—that which is just; judgment in respect of right reason, which says it is just; and equity in respect of its being agreeable to the Law of God." Justice; Hebrew, צֶדֶק (tsedek), from the root צָדַק (tsadak), "to be right, or straight;" in a moral sense it means "rectitude," "right," as in Isa_15:2 (Gesenius). The underlying idea is that of straightness. Heidenheim, quoted by Delitzsch, maintains that in tsedek the conception of the justum prevails; but the latter enlarges its meaning, and holds that it also has the idea of a mode of thought and action regulated, not by the letter of the Law, but by love, as in Isa_41:2; Isa_42:6. Plumptre thinks "righteousness" would be a better translation of the word, on the ground that the Hebrew includes the ideas of truth and beneficence. Compare with this the LXX. δικαιοσύνη. Zockler also renders "righteousness," i.e. "that which is in accord with the will and ordinances of God as Supreme Judge." In the Authorized Version, in Pro_2:9, where we have the same collocation of words, tsedek is translated "righteousness;" cf. Pro_12:17, "He who utters truth shows forth righteousness (tsedek)." Judgment; Hebrew, מְשְׁפָּט (mishepat), from the root שָׁפַּט (shapat), "to adjust, judge," corresponds with the Hebrew in meaning; it is the delivery of a correct judgment on human actions. Compare the LXX. κρίμα κατευθύνειν. Equity; i.e. rectitude in thought and action (Delitzsch), or integrity (Zockler). This quality expresses upright demeanour or honoumble action on one's own part individually, while "judgment" has regard both to our own and the actions of others. The Hebrew, mesharim (מֵשָׁרִים), used only in the plural, is from the root יָשַׁר (yashar), "to be straight or even," and is equal to "uprightness." The plural form is reproduced in the marginal reading "equities;" comp. Psa_17:2, "Let thine eyes beheld the things that are equal (mesharim)." The Vulgate reads aequitas and the Syriac rectitudo. The two ideas in judgment and equity appear to be expressed in the LXX. by the phrase. κρίμα κατευθύνειν.
4To give subtilty to the simple, to the young man knowledge and discretion.
The Pulpit Commentary
To give subtilty to the simple. In this verse and the following we are introduced to the classes of persons to whom the proverbs will be beneficial The לwith the infinitive, לָתֵת (latheth) shows that in construction this proposition is so ordinate with those in Pro_1:2 and Pro_1:3, and not dependent as represented by ἵνα δῷ (LXX.)and ut detur (Vulgate). Subtilty; Hebrew, עַרְמָה (aremah), from the root עָרַם, (aram), "to be crafty or wily," properly means "nakedness" or "smoothness;" hence in a metaphorical sense it expresses "the capacity for escaping from the wiles of others" (Umbreit). We have this idea expressed as follows in Pro_22:3, "The prudent man (עָרוּם, arum) foreseeth the evil, and hideth himself." In the Arabic Version it is rendered by calliditas, "shrewdness," in a good sense. The Hebrew aremah, like the Latin calliditas, also means "craftiness," as appears in the use of the cognate adjective arum in Gen_3:1, where we read, "The serpent was more subtle," etc. For "subtilty" the LXX. has πσνουργία, a Greek word which appears to be employed altogether in a bad sense, as "trickery," "villainy," "knavery;" but that scarcely appears to be the meaning of the Hebrew here, since the aim of the Proverbs is ethical and beneficial in the highest degree. The Vulgate astutia, the quality of the astutus, beside the bad sense of craftiness, also boars the good sense of shrewdness, sagacity, and so better represents the Hebrew. "Subtilty may turn to evil, but it also takes its place among the highest moral gifts" (Plumptre). The simple; Hebrew, פְתָאִים (phethaim), plural of פְתִּי (peti) from the root פָתַח (pathakh), "to be open," properly means the open-hearted, i.e. those who are susceptible to external impressions (Zockler), and so easily misled. The word occurs in Pro_7:7; Pro_8:5; Pro_9:6; Pro_14:18; and Pro_27:12. The LXX. properly renders the word ἄκακοι, "unknowing of evil." The same idea is indirectly expressed in the Vulgate parvuli, "the very young;" and the term is paraphrased in the Arabic Version, iis in quibus non est malitia ("those who are without malice"). The Hebrew here means "simple" in the sense of inexperienced. To the young man knowledge and discretion. The Hebrew naar (נַעַר) is here used representatively for "youth" (cf. LXX; παῖς νέος; Vulgate, adolescens) in general, which stands in need of the qualities here mentioned. It advances in idea beyond "the simple." Knowledge; Hebrew, דַּעַת (daath), i.e. experimental knowledge (Delitzsch); insight (Gesenius); knowledge of good and evil (Plumptre). The LXX. has αἴσθησις, which clasically means perception by the senses and also by the mind. Discretion; Hebrew, מְזִמָּה (mezimmah), properly "thoughtfulness," and hence "circumspection" or "caution" (Zockler), or "discernment," that which sets a man on his guard and prevents him being duped by others (Plumptre). Εννοια was probably adopted by the LXX. in its primary sense as representing the act of thinking; intellectus (Vulgate), equivalent to "a discerning".
To give subtilty to the simple. In this verse and the following we are introduced to the classes of persons to whom the proverbs will be beneficial The לwith the infinitive, לָתֵת (latheth) shows that in construction this proposition is so ordinate with those in Pro_1:2 and Pro_1:3, and not dependent as represented by ἵνα δῷ (LXX.)and ut detur (Vulgate). Subtilty; Hebrew, עַרְמָה (aremah), from the root עָרַם, (aram), "to be crafty or wily," properly means "nakedness" or "smoothness;" hence in a metaphorical sense it expresses "the capacity for escaping from the wiles of others" (Umbreit). We have this idea expressed as follows in Pro_22:3, "The prudent man (עָרוּם, arum) foreseeth the evil, and hideth himself." In the Arabic Version it is rendered by calliditas, "shrewdness," in a good sense. The Hebrew aremah, like the Latin calliditas, also means "craftiness," as appears in the use of the cognate adjective arum in Gen_3:1, where we read, "The serpent was more subtle," etc. For "subtilty" the LXX. has πσνουργία, a Greek word which appears to be employed altogether in a bad sense, as "trickery," "villainy," "knavery;" but that scarcely appears to be the meaning of the Hebrew here, since the aim of the Proverbs is ethical and beneficial in the highest degree. The Vulgate astutia, the quality of the astutus, beside the bad sense of craftiness, also boars the good sense of shrewdness, sagacity, and so better represents the Hebrew. "Subtilty may turn to evil, but it also takes its place among the highest moral gifts" (Plumptre). The simple; Hebrew, פְתָאִים (phethaim), plural of פְתִּי (peti) from the root פָתַח (pathakh), "to be open," properly means the open-hearted, i.e. those who are susceptible to external impressions (Zockler), and so easily misled. The word occurs in Pro_7:7; Pro_8:5; Pro_9:6; Pro_14:18; and Pro_27:12. The LXX. properly renders the word ἄκακοι, "unknowing of evil." The same idea is indirectly expressed in the Vulgate parvuli, "the very young;" and the term is paraphrased in the Arabic Version, iis in quibus non est malitia ("those who are without malice"). The Hebrew here means "simple" in the sense of inexperienced. To the young man knowledge and discretion. The Hebrew naar (נַעַר) is here used representatively for "youth" (cf. LXX; παῖς νέος; Vulgate, adolescens) in general, which stands in need of the qualities here mentioned. It advances in idea beyond "the simple." Knowledge; Hebrew, דַּעַת (daath), i.e. experimental knowledge (Delitzsch); insight (Gesenius); knowledge of good and evil (Plumptre). The LXX. has αἴσθησις, which clasically means perception by the senses and also by the mind. Discretion; Hebrew, מְזִמָּה (mezimmah), properly "thoughtfulness," and hence "circumspection" or "caution" (Zockler), or "discernment," that which sets a man on his guard and prevents him being duped by others (Plumptre). Εννοια was probably adopted by the LXX. in its primary sense as representing the act of thinking; intellectus (Vulgate), equivalent to "a discerning".
5A wise man will hear, and will increase learning; and a man of understanding shall attain unto wise counsels:
Jamieson-Fausset-Brown
5-6. Such writings the wise, who pursue right ends by right means, will value.
learning--not the act, but matter of it.
wise counsels--or the art and principles of governing.
5-6. Such writings the wise, who pursue right ends by right means, will value.
learning--not the act, but matter of it.
wise counsels--or the art and principles of governing.
The Pulpit Commentary
A wise man will hear, and will increase learning. The change of construction in the original is reproduced in the Authorized Version, but has been rendered variously. Thus Umbreit and Elster, regarding the verb יִשְׁמַע (yishema) as conditional, translate, "if the wise man hear;" on the other hand, Delitzsch and Zockler take it as voluntative," let the wise man hear," ete. The principle here enunciated is again stated in Pro_9:9, "Give instruction to a wise man, and he will be yet wiser," and finds expression under the gospel economy in the words of our Lord, "For whosoever hath, to him shall be given, and he shall have more abundance". Learning; Hebrew, לֶקַח (lekakh), in the sense of being transmitted or received (Gesenius, Delitzsch, Dunn). A man of understanding (LXX; ὁ νοήμων; Vulgate, intelligens) is a person of intelligence who lays himself open to be instructed. Wise counsels; Hebrew, תַּחְבֻּלוֹת (takhebuloth). This word is derived from חֹבֶל (khevel), a ship rope, a denominative of חֹבֵל (khovel), and only occurs in the plural. It signifies those maxims of prudence by which a man may direct his course aright through life (cf. regimen, Arabic). The imagery is taken from the management of a vessel, and is reproduced in the LXX. κυβέρνησις, and the Vulgate gubernatio. "Navigationi vitam comparat" (Mariana). The word is almost exclusively confined to the Proverbs, and occurs in Pro_11:14; Pro_12:5; Pro_20:18; and Pro_24:6, usually in a good sense, though it has the meaning of "stratagem" in Pro_12:5. In the only other passage where it is found it is used of God's power in turning about the clouds; of. Job_37:12, "And it [i.e. the bright cloud] is turned round about by his counsels (בְּתַחְבּוּל תָוּ, bethakhebulothau)." It is the practical correlative of "learning," in the first part of the verse.
A wise man will hear, and will increase learning. The change of construction in the original is reproduced in the Authorized Version, but has been rendered variously. Thus Umbreit and Elster, regarding the verb יִשְׁמַע (yishema) as conditional, translate, "if the wise man hear;" on the other hand, Delitzsch and Zockler take it as voluntative," let the wise man hear," ete. The principle here enunciated is again stated in Pro_9:9, "Give instruction to a wise man, and he will be yet wiser," and finds expression under the gospel economy in the words of our Lord, "For whosoever hath, to him shall be given, and he shall have more abundance". Learning; Hebrew, לֶקַח (lekakh), in the sense of being transmitted or received (Gesenius, Delitzsch, Dunn). A man of understanding (LXX; ὁ νοήμων; Vulgate, intelligens) is a person of intelligence who lays himself open to be instructed. Wise counsels; Hebrew, תַּחְבֻּלוֹת (takhebuloth). This word is derived from חֹבֶל (khevel), a ship rope, a denominative of חֹבֵל (khovel), and only occurs in the plural. It signifies those maxims of prudence by which a man may direct his course aright through life (cf. regimen, Arabic). The imagery is taken from the management of a vessel, and is reproduced in the LXX. κυβέρνησις, and the Vulgate gubernatio. "Navigationi vitam comparat" (Mariana). The word is almost exclusively confined to the Proverbs, and occurs in Pro_11:14; Pro_12:5; Pro_20:18; and Pro_24:6, usually in a good sense, though it has the meaning of "stratagem" in Pro_12:5. In the only other passage where it is found it is used of God's power in turning about the clouds; of. Job_37:12, "And it [i.e. the bright cloud] is turned round about by his counsels (בְּתַחְבּוּל תָוּ, bethakhebulothau)." It is the practical correlative of "learning," in the first part of the verse.
6To understand a proverb, and the interpretation; the words of the wise, and their dark sayings.
The Pulpit Commentary
To understand a proverb. This verse carries on the idea which is stated in Pro_1:5. The end of the wise and intelligent man's increase in learning and prudence is that he may be thus enabled to understand other proverbs. Schultens, followed by Holden, takes the verb לְהָבִין (lehavin) as a gerund, intelligendo sententias. This rendering does not represent the end, but points to the proverbs, etc; as means by which the wise generally attain to learning and prudence. And the interpretation; Hebrew, מְלִיצָה (melitsah). It is difficult to determine the exact meaning of this word. By Gesenius it is rendered "enigma, riddle;" by Bertheau and Hitzig, "discourse requiring interpretation:" by Delitzsch, "symbol; by Havernick and Keil, "brilliant and pleasing discourse;" and by Fuerst, "figurative and involved discourse." By comparing it with the corresponding words, "dark sayings," it may be regarded as designating that which is obscure and involved in meaning; compare σκοτεινὸς λόγος (LXX.). It only occurs here and in Hab_2:6, where it is rendered "taunting proverb." The marginal reading is "an eloquent speech," equivalent to facundia, "eloquence." Vatablus says that the Hebrews understood it as "mensuram et pondus verbi." The words of the wise; i.e. the utterances of the khakhamim (חֲכָמִים). This expression occurs again in Pro_22:17, and also in Ecc_9:1-18 :19 and Ecc_12:11. In the latter they are described as "goads and as nails fastened by the ministers of assemblies" (i.e. "authors of compilations," as Mendelssohn), because they cannot fail to make an impression on everybody good or bad. The expression, as used in Pro_22:17, implies that other than Solomonic proverbs are included in this collection. And their dark sayings; Hebrew, וְחִידֹתָם (vekhidotham). The Hebrew khidah (חִידָה), as melitsah (מְלִיצָה), its parallel in the preceding hemistich, designates obscure, involved utterances. It plainly has the sense of "enigma" (Fleischer, apud Delitzsch). Compare αἰνίγματα (LXX.), and aenigmata (Vulgate), which latter is followed by the Chaldea Paraphrase and Syriac (see also Psa_78:2, "I will open my mouth in parables, I will utter dark sayings of old"). Gesenius derives it from the root חוּד (khud), "to tie knots," and hence arrives at its meaning as an involved or twisted sententious expression, an enigma.
Verse 7-9:18
Part II. INTRODUCTORY SECTION.
The first main section of the book begins here and ends at Pro_9:18. It consists of a series of fifteen admonitory discourses addressed to youth by the Teacher and Wisdom personified, with the view to exhibit the excellence of wisdom, and generally to illustrate the motto, "The fear of the Lord is the beginning of knowledge," or wisdom. It urges strong encouragements to virtue, and equally strong dissuasives from vice, and shows that the attainment of wisdom in its true sense is the aim of all moral effort.
To understand a proverb. This verse carries on the idea which is stated in Pro_1:5. The end of the wise and intelligent man's increase in learning and prudence is that he may be thus enabled to understand other proverbs. Schultens, followed by Holden, takes the verb לְהָבִין (lehavin) as a gerund, intelligendo sententias. This rendering does not represent the end, but points to the proverbs, etc; as means by which the wise generally attain to learning and prudence. And the interpretation; Hebrew, מְלִיצָה (melitsah). It is difficult to determine the exact meaning of this word. By Gesenius it is rendered "enigma, riddle;" by Bertheau and Hitzig, "discourse requiring interpretation:" by Delitzsch, "symbol; by Havernick and Keil, "brilliant and pleasing discourse;" and by Fuerst, "figurative and involved discourse." By comparing it with the corresponding words, "dark sayings," it may be regarded as designating that which is obscure and involved in meaning; compare σκοτεινὸς λόγος (LXX.). It only occurs here and in Hab_2:6, where it is rendered "taunting proverb." The marginal reading is "an eloquent speech," equivalent to facundia, "eloquence." Vatablus says that the Hebrews understood it as "mensuram et pondus verbi." The words of the wise; i.e. the utterances of the khakhamim (חֲכָמִים). This expression occurs again in Pro_22:17, and also in Ecc_9:1-18 :19 and Ecc_12:11. In the latter they are described as "goads and as nails fastened by the ministers of assemblies" (i.e. "authors of compilations," as Mendelssohn), because they cannot fail to make an impression on everybody good or bad. The expression, as used in Pro_22:17, implies that other than Solomonic proverbs are included in this collection. And their dark sayings; Hebrew, וְחִידֹתָם (vekhidotham). The Hebrew khidah (חִידָה), as melitsah (מְלִיצָה), its parallel in the preceding hemistich, designates obscure, involved utterances. It plainly has the sense of "enigma" (Fleischer, apud Delitzsch). Compare αἰνίγματα (LXX.), and aenigmata (Vulgate), which latter is followed by the Chaldea Paraphrase and Syriac (see also Psa_78:2, "I will open my mouth in parables, I will utter dark sayings of old"). Gesenius derives it from the root חוּד (khud), "to tie knots," and hence arrives at its meaning as an involved or twisted sententious expression, an enigma.
Verse 7-9:18
Part II. INTRODUCTORY SECTION.
The first main section of the book begins here and ends at Pro_9:18. It consists of a series of fifteen admonitory discourses addressed to youth by the Teacher and Wisdom personified, with the view to exhibit the excellence of wisdom, and generally to illustrate the motto, "The fear of the Lord is the beginning of knowledge," or wisdom. It urges strong encouragements to virtue, and equally strong dissuasives from vice, and shows that the attainment of wisdom in its true sense is the aim of all moral effort.
The Fear of the LORD Is the Beginning of Knowledge
7The fear of the LORD is the beginning of knowledge: but fools despise wisdom and instruction.
Jamieson-Fausset-Brown
7. The fear of the Lord--the principle of true piety (compare Pr 2:5; 14:26, 27; Job 28:28; Psa 34:11; 111:10; Ac 9:31).
beginning--first part, foundation.
fools--the stupid and indifferent to God's character and government; hence the wicked.
7. The fear of the Lord--the principle of true piety (compare Pr 2:5; 14:26, 27; Job 28:28; Psa 34:11; 111:10; Ac 9:31).
beginning--first part, foundation.
fools--the stupid and indifferent to God's character and government; hence the wicked.
The Pulpit Commentary
The fear of the Lord is the beginning of knowledge. This proposition is by some commentators regarded as the motto, symbol, or device of the book (Delitzsch, Umbreit, Zockler, Plumptre). Others, following the Masoretic arrangement of the Hebrew text, consider it as forming part of the superscription (Ewald, Bertheau, Elster, Keil). As a general proposition expressing the essence of the philosophy of the Israelites, and from its relation to the rest of the contents of this book, it seems rightly to occupy a special and individual position. The proposition occurs again in the Proverbs in Pro_9:10, and it is met with in similar or slightly modified forms in other books which belong to the same group of sacred writings, that is, those which treat of religious philosophy—the Khokhmah; e.g. Job_28:28; Psa_111:10; Ecc_12:13; Ecc_1:16, 25. With this maxim we may compare "The fear of the Lord is the instruction of wisdom" (Pro_15:33). The fear of the Lord (יִרְאַת יְהָוֹה, yireath yehovah); literally, the fear of Jehovah. The expression describes that reverential attitude or holy fear which man, when his heart is set aright, observes towards God. The original word, יִרְאַת (yireath) for "fear," is properly the infinitive of יָרֵא, (yare), "to fear or reverence," and as a substantive means "reverence or holy fear" (Gesenius). Servile or abject fear (as Jerome, Beda, Estius) is not to be understood, but filial fear (as Gejerus, Mercerus, Cornelius a Lapide, Cartwright), by which we fear to offend God—that fear of Jehovah which is elsewhere described as "to hate evil" (Pro_8:13), and in which a predominating element is love. Wardlaw remarks that the "fear of the Lord" is in invariable union with love and in invariable proportion to it. We truly fear God just in proportion as we truly love him. The fear of the Lord also carries with it the whole worship of God. It is observable that the word Jehovah (יְהוָֹה) is used in the Hebrew, and not Elohim (אְלֶהִים), a peculiarity which is invariably marked in the Authorized Version by small capitals. The beginning; Hebrew, רֵאשִׁית (reshith). This word has been understood in three different senses:
(1) As initium, the beginning; i.e. the initial step or starting point at which every one who wishes to follow true wisdom must begin (Gejerus, Zockler, Plumptre).
(2) As caput; i.e. the most excellent or principal part, the noblest or best wisdom. This sense is adopted in the marginal reading (comp. also Pro_4:7) (Holden, Trapp).
(3) As the principium (Vulgate); i.e. the origin, or basis, as in Mic_1:12, "She is the origin, or basis (reshith) of the sin of the daughter of Zion." Delitzsch regards the original, reshith, as embracing the two ideas of commencement and origin, in the same way as the Greek ἀρχὴ. Wisdom has its origin in God, and whoever fears him receives it if he prays in faith (cf. Jas_1:5, sqq.) (Vatablus, Mercerus, Delitzsch). That the first sense, viz. that of beginning, is to be understood here appears from the parallel passage in Pro_10:10, where the corresponding word is תְּחִלָּת. (tekillath), "beginning," from the root חָלַל (khalal), "to begin;" cf. also the LXX. ἀρχὴ, in this sense, and the initium of the Syriac and Arabic Versions. All previous knowledge to "the fear of the Lord" is comparative folly. He who would advance in knowledge must first be imbued with a reverence or holy fear of God. But fools despise wisdom and instruction; or, according to the inverted order of the words in the original, wisdom and instruction fools despise, the association of ideas in the three words, "knowledge," "wisdom," and "instruction," thus being more continuously sustained. This arrangement links on the two latter words with "the fear of the Lord," and so helps towards the elucidation of the sense in which "fools" is to be understood Fools; אֱוִילִים (evilim), plural of אֱוִיּל (evil), from the root אָוַל (aval), "to be perverse," here properly designates the incorrigible, as in Pro_27:22, and those who are unwilling to know God (Jer_4:22), and hence refuse and despise wisdom and salutary discipline, those "who set at nought all his counsel, and will none of his reproof." The word is opposed to the "prudent" (Pro_12:16) and to the "wise" (Pro_10:14). Delitzsch understands it as "thick, hard, stupid," from the root aval, coalescere, incrassari. Schultens uses παχεῖς, equivalent to erassi pro stupidis, to represent the original. Dunn takes it in the same sense as "gross or dull of understanding." Fuerst, adopted by Wordsworth, regards it in the sense of having no moral stamina, from the root meaning "to be slack, weak, lax, or lazy." But none of these explanations seems, in my opinion, to coincide sufficiently with the evil and depraved activity expressed in the verb "despise," which follows, and which describes the conduct of this class. The LXX. renders the word or action by ἀσεβεῖς, equivalent to impii, "godless," "profane," and the Vulgate by stulti. Despise; בָּזוּ (bazu) is perfect, but is properly translated by the present, because the perfect here represents a condition long continued and still existing; cf. the Latin odi, memini, etc. The LXX. uses the future ἐξουθενήσουσιν, i.e. they will set at nought; the Vulgate, the present (despiciunt). The radical meaning is most probably contemptuous trampling under the feet (Geseuius). Wisdom and instruction (see Pro_27:2). The latter clause of this verse is antithetical to the former, but the antithesis is obscurely expressed. In the Authorized Version it is marked by the adversative conjunction "but," which, however, is not in the original. The LXX. has a striking interpolation in this verse between the first and second clauses, which is partly taken from Psa_111:10 (Σύνεσις δέ ἀγαθὴ πᾶσι τοῖς ποιοῦσιν αὐτήν εὐσέβεια δὲ εἰς Θεὸν ἀρχὴ αἰσθήσεως, "And a good understanding have all they that do it: and reverence towards God is the beginning of knowledge"). Compare the Arabic Version, which has the same interpolation: Et intellectus bonus onmibus facientibus eam. Sana religio in Deum est initium prudentiae.
The fear of the Lord is the beginning of knowledge. This proposition is by some commentators regarded as the motto, symbol, or device of the book (Delitzsch, Umbreit, Zockler, Plumptre). Others, following the Masoretic arrangement of the Hebrew text, consider it as forming part of the superscription (Ewald, Bertheau, Elster, Keil). As a general proposition expressing the essence of the philosophy of the Israelites, and from its relation to the rest of the contents of this book, it seems rightly to occupy a special and individual position. The proposition occurs again in the Proverbs in Pro_9:10, and it is met with in similar or slightly modified forms in other books which belong to the same group of sacred writings, that is, those which treat of religious philosophy—the Khokhmah; e.g. Job_28:28; Psa_111:10; Ecc_12:13; Ecc_1:16, 25. With this maxim we may compare "The fear of the Lord is the instruction of wisdom" (Pro_15:33). The fear of the Lord (יִרְאַת יְהָוֹה, yireath yehovah); literally, the fear of Jehovah. The expression describes that reverential attitude or holy fear which man, when his heart is set aright, observes towards God. The original word, יִרְאַת (yireath) for "fear," is properly the infinitive of יָרֵא, (yare), "to fear or reverence," and as a substantive means "reverence or holy fear" (Gesenius). Servile or abject fear (as Jerome, Beda, Estius) is not to be understood, but filial fear (as Gejerus, Mercerus, Cornelius a Lapide, Cartwright), by which we fear to offend God—that fear of Jehovah which is elsewhere described as "to hate evil" (Pro_8:13), and in which a predominating element is love. Wardlaw remarks that the "fear of the Lord" is in invariable union with love and in invariable proportion to it. We truly fear God just in proportion as we truly love him. The fear of the Lord also carries with it the whole worship of God. It is observable that the word Jehovah (יְהוָֹה) is used in the Hebrew, and not Elohim (אְלֶהִים), a peculiarity which is invariably marked in the Authorized Version by small capitals. The beginning; Hebrew, רֵאשִׁית (reshith). This word has been understood in three different senses:
(1) As initium, the beginning; i.e. the initial step or starting point at which every one who wishes to follow true wisdom must begin (Gejerus, Zockler, Plumptre).
(2) As caput; i.e. the most excellent or principal part, the noblest or best wisdom. This sense is adopted in the marginal reading (comp. also Pro_4:7) (Holden, Trapp).
(3) As the principium (Vulgate); i.e. the origin, or basis, as in Mic_1:12, "She is the origin, or basis (reshith) of the sin of the daughter of Zion." Delitzsch regards the original, reshith, as embracing the two ideas of commencement and origin, in the same way as the Greek ἀρχὴ. Wisdom has its origin in God, and whoever fears him receives it if he prays in faith (cf. Jas_1:5, sqq.) (Vatablus, Mercerus, Delitzsch). That the first sense, viz. that of beginning, is to be understood here appears from the parallel passage in Pro_10:10, where the corresponding word is תְּחִלָּת. (tekillath), "beginning," from the root חָלַל (khalal), "to begin;" cf. also the LXX. ἀρχὴ, in this sense, and the initium of the Syriac and Arabic Versions. All previous knowledge to "the fear of the Lord" is comparative folly. He who would advance in knowledge must first be imbued with a reverence or holy fear of God. But fools despise wisdom and instruction; or, according to the inverted order of the words in the original, wisdom and instruction fools despise, the association of ideas in the three words, "knowledge," "wisdom," and "instruction," thus being more continuously sustained. This arrangement links on the two latter words with "the fear of the Lord," and so helps towards the elucidation of the sense in which "fools" is to be understood Fools; אֱוִילִים (evilim), plural of אֱוִיּל (evil), from the root אָוַל (aval), "to be perverse," here properly designates the incorrigible, as in Pro_27:22, and those who are unwilling to know God (Jer_4:22), and hence refuse and despise wisdom and salutary discipline, those "who set at nought all his counsel, and will none of his reproof." The word is opposed to the "prudent" (Pro_12:16) and to the "wise" (Pro_10:14). Delitzsch understands it as "thick, hard, stupid," from the root aval, coalescere, incrassari. Schultens uses παχεῖς, equivalent to erassi pro stupidis, to represent the original. Dunn takes it in the same sense as "gross or dull of understanding." Fuerst, adopted by Wordsworth, regards it in the sense of having no moral stamina, from the root meaning "to be slack, weak, lax, or lazy." But none of these explanations seems, in my opinion, to coincide sufficiently with the evil and depraved activity expressed in the verb "despise," which follows, and which describes the conduct of this class. The LXX. renders the word or action by ἀσεβεῖς, equivalent to impii, "godless," "profane," and the Vulgate by stulti. Despise; בָּזוּ (bazu) is perfect, but is properly translated by the present, because the perfect here represents a condition long continued and still existing; cf. the Latin odi, memini, etc. The LXX. uses the future ἐξουθενήσουσιν, i.e. they will set at nought; the Vulgate, the present (despiciunt). The radical meaning is most probably contemptuous trampling under the feet (Geseuius). Wisdom and instruction (see Pro_27:2). The latter clause of this verse is antithetical to the former, but the antithesis is obscurely expressed. In the Authorized Version it is marked by the adversative conjunction "but," which, however, is not in the original. The LXX. has a striking interpolation in this verse between the first and second clauses, which is partly taken from Psa_111:10 (Σύνεσις δέ ἀγαθὴ πᾶσι τοῖς ποιοῦσιν αὐτήν εὐσέβεια δὲ εἰς Θεὸν ἀρχὴ αἰσθήσεως, "And a good understanding have all they that do it: and reverence towards God is the beginning of knowledge"). Compare the Arabic Version, which has the same interpolation: Et intellectus bonus onmibus facientibus eam. Sana religio in Deum est initium prudentiae.
8My son, hear the instruction of thy father, and forsake not the law of thy mother:
Jamieson-Fausset-Brown
8. My son--This paternal form denotes a tender regard for the reader. Filial sentiments rank next to piety towards God, and ensure most distinguished rewards (compare Pr 6:20; Ep 6:2, 3).
8. My son--This paternal form denotes a tender regard for the reader. Filial sentiments rank next to piety towards God, and ensure most distinguished rewards (compare Pr 6:20; Ep 6:2, 3).
The Pulpit Commentary
1. First admonitory discourse. Warning against enticements to robbery and bloodshed.
My son, hear the instruction of thy father. The transition in this verse from what may be regarded as filial obedience towards God to filial obedience towards parents is suggestive of the moral Law. The same admonition, in a slightly altered form, occurs again in Pro_6:1-35; "My son, keep thy father's commandment, and forsake not the law of thy mother" (cf. also Pro_4:1). My son; בְּנִבי (beni) from בֵּן (ben), "a son." The form of address here adopted was that in common use by teachers towards their pupils, and marks that superintending, loving, and fatherly care and interest which the former felt in and towards the latter. It occurs frequently in the introductory section (Pro_2:1; Pro_3:1-35 :l, 21; Pro_4:10, Pro_4:20; Pro_5:1; Pro_6:1; Pro_7:1), and reappears again towards the close (Pro_23:15, Pro_23:19, Pro_23:26; Pro_24:13, Pro_24:21; Pro_27:11) in the teacher's address. The mother of Lemuel uses it (Pro_31:2) in the strictly parental sense. In other passages of the Old Testament the teacher, on the other hand, is represented as a "father" (Jdg_17:10 Isa_10:12; 2Ki_2:21). We find the same relation assumed in the New Testament, both by St. Paul (1Co_4:15; Phm_1:10; Gal_4:19) and by St. John (1Jn_2:1; 1Jn_5:2); but under the economy of the gospel it has a deeper significance than here, as pointing to the "new birth," which, being a later revelation, lies outside the scope of the moral teaching of the Old Testament dispensation. The instruction (מוּסַר, musar); as carrying with it the sense of disciplinary education (cf. LXX; παιδεία; Vulgate, disciplina; see also verse 2), and of the correction with which it may be enforced (cf. Pro_13:24; Pro_22:15; Pro_23:13, Pro_23:14), the writer attributes appropriately to the father, while the milder torah, "law," he uses of the mother (Delitzsch). Father. The nature of the exhortation conveyed in this verse requires that we should understand the terms "father" and "mother" in their natural sense as designating the parents of the persons addressed, though a symbolical meaning has Been attached to them by the rabbis (see Rabbi Salomon, in loc.), "father" being understood as representing God, and "mother," the people. But the terms are more than merely figurative expressions (Stuart). Those who look upon the Proverbs as the address of Solomon to his son Rehoboam naturally take "father" as standing for the former. Naamah, in this case must be the mother (1Ki_14:31). It is almost unnecessary to state that pious parents are presupposed, and that only that instruction and law can be meant which is not inconsistent with the higher and more perfect Law of God (Gejerus, Wardlaw). And forsake not the law of thy mother. Forsake. The radical meaning of הִּשָׁ (tittosh) is that of "spreading," then of "scattering" (Aiken), and so the word comes to mean "forsake, reject, or neglect." The LXX. reads ἀπώσῃ, from ἀποθέω, abjicere, "to push away, reject." Cf. abjicias (Arabic). The Vulgate has dimittas, i.e. "abandon," and the Syriac, obliviscaris, i.e. "forget." The law; תּוֹרַת (torath), construct case of תּוֹרַה (torah), from the root יָרָה (yarah), "to teach," hence here equivalent to "a law" in the sense of that which teaches—a precept. With one exception (Pro_8:10), it is the term which always expresses the instruction given by Wisdom (Delitzsch). The law (torah) of the mother is that preceptive teaching which she imparts orally to her son, but torah is also used in a technical sense as lex, νόμος δέσμος, that which is laid down and established, a decretum or institutum, and designates some distinct provision or ordinance, as the law of sacrifice (Le Pro_6:7). In Jos_1:8 we find it employed to signify the whole body of the Mosaic Law (sepher hatorah). Mother. Not inserted here as a natural expansion of the idea of the figure required by the laws of poetic parallelism (as Zockler), since this weakens the force of the passage. Mothers are mentioned because of their sedulousness in imparting instruction (Bayne).
1. First admonitory discourse. Warning against enticements to robbery and bloodshed.
My son, hear the instruction of thy father. The transition in this verse from what may be regarded as filial obedience towards God to filial obedience towards parents is suggestive of the moral Law. The same admonition, in a slightly altered form, occurs again in Pro_6:1-35; "My son, keep thy father's commandment, and forsake not the law of thy mother" (cf. also Pro_4:1). My son; בְּנִבי (beni) from בֵּן (ben), "a son." The form of address here adopted was that in common use by teachers towards their pupils, and marks that superintending, loving, and fatherly care and interest which the former felt in and towards the latter. It occurs frequently in the introductory section (Pro_2:1; Pro_3:1-35 :l, 21; Pro_4:10, Pro_4:20; Pro_5:1; Pro_6:1; Pro_7:1), and reappears again towards the close (Pro_23:15, Pro_23:19, Pro_23:26; Pro_24:13, Pro_24:21; Pro_27:11) in the teacher's address. The mother of Lemuel uses it (Pro_31:2) in the strictly parental sense. In other passages of the Old Testament the teacher, on the other hand, is represented as a "father" (Jdg_17:10 Isa_10:12; 2Ki_2:21). We find the same relation assumed in the New Testament, both by St. Paul (1Co_4:15; Phm_1:10; Gal_4:19) and by St. John (1Jn_2:1; 1Jn_5:2); but under the economy of the gospel it has a deeper significance than here, as pointing to the "new birth," which, being a later revelation, lies outside the scope of the moral teaching of the Old Testament dispensation. The instruction (מוּסַר, musar); as carrying with it the sense of disciplinary education (cf. LXX; παιδεία; Vulgate, disciplina; see also verse 2), and of the correction with which it may be enforced (cf. Pro_13:24; Pro_22:15; Pro_23:13, Pro_23:14), the writer attributes appropriately to the father, while the milder torah, "law," he uses of the mother (Delitzsch). Father. The nature of the exhortation conveyed in this verse requires that we should understand the terms "father" and "mother" in their natural sense as designating the parents of the persons addressed, though a symbolical meaning has Been attached to them by the rabbis (see Rabbi Salomon, in loc.), "father" being understood as representing God, and "mother," the people. But the terms are more than merely figurative expressions (Stuart). Those who look upon the Proverbs as the address of Solomon to his son Rehoboam naturally take "father" as standing for the former. Naamah, in this case must be the mother (1Ki_14:31). It is almost unnecessary to state that pious parents are presupposed, and that only that instruction and law can be meant which is not inconsistent with the higher and more perfect Law of God (Gejerus, Wardlaw). And forsake not the law of thy mother. Forsake. The radical meaning of הִּשָׁ (tittosh) is that of "spreading," then of "scattering" (Aiken), and so the word comes to mean "forsake, reject, or neglect." The LXX. reads ἀπώσῃ, from ἀποθέω, abjicere, "to push away, reject." Cf. abjicias (Arabic). The Vulgate has dimittas, i.e. "abandon," and the Syriac, obliviscaris, i.e. "forget." The law; תּוֹרַת (torath), construct case of תּוֹרַה (torah), from the root יָרָה (yarah), "to teach," hence here equivalent to "a law" in the sense of that which teaches—a precept. With one exception (Pro_8:10), it is the term which always expresses the instruction given by Wisdom (Delitzsch). The law (torah) of the mother is that preceptive teaching which she imparts orally to her son, but torah is also used in a technical sense as lex, νόμος δέσμος, that which is laid down and established, a decretum or institutum, and designates some distinct provision or ordinance, as the law of sacrifice (Le Pro_6:7). In Jos_1:8 we find it employed to signify the whole body of the Mosaic Law (sepher hatorah). Mother. Not inserted here as a natural expansion of the idea of the figure required by the laws of poetic parallelism (as Zockler), since this weakens the force of the passage. Mothers are mentioned because of their sedulousness in imparting instruction (Bayne).
9For they shall be an ornament of grace unto thy head, and chains about thy neck.
Jamieson-Fausset-Brown
9. On the figures of Pr 1:9, compare Ge 41:42; So 1:10; 4:9.
9. On the figures of Pr 1:9, compare Ge 41:42; So 1:10; 4:9.
The Pulpit Commentary
For they (shall be) an ornament of grace unto thy head. The sentiment here expressed is put forward as an inducement to youth to observe obedience towards the instruction of the father and the law of the mother, and the meaning is that, just as in popular opinion ornaments and jewels are supposed to set off the personal form, so obedience towards parents in the ways of virtue embellishes the moral character (Bayne, Cartwright, Holden). An ornament of grace; Hebrew, לִוְיַת הֵן (liveyath khen); literally, a wreath or garland of grace. We meet with the same expression in Pro_4:9, "She [i.e. wisdom] shall give to thine head an ornament of grace." The Hebrew לִוְיה (liveyah) is derived from the root לָוָה (lavah), "to wind a roll" (Delitzsch) or "to be joined closely with" (Gesenius), and hence signifies an ornament that is twisted, and so a wreath or garland. Gejerus and Schultens translate the phrase by corolla gratiosa, i.e. "a crown full of grace," and so meaning conferring or producing grace, just as the expression, "the chastisement of our peace" (Isa_53:5), means the chastisement bringing or procuring our peace. So again a "precious stone," in Pro_17:8, margin, "a stone of grace," is one conferring gracefulness. The marginal reading, "an adding" (additamentum, Vatablus), conveys, though obscurely, the same idea; and this sense is again reproduced in the Vulgate, ut addatur gratia capiti suo. The LXX. reads, στέφανος χαρίτων. And chains about thy neck. Chains; properly, necklaces; עֲנָקִים (anakim), plural of עֲנָק (anak), "a cellar or necklace;" the κλοιός χρύσεος, or "golden collar," of the LXX; and torques (i.e. twisted neckchain) of the Vulgate. There is a very apposite parallel to this verse in Pro_6:20, Pro_6:21 (cf. Pro_3:3; see also Jdg_8:26). The gold chain round the neck was a mark of distinction, and was conferred on Joseph by Pharaoh when investing him with authority and dignity (Gen_41:42), and on Daniel by Belshazzar in the same way (Dan_5:29; see So Dan_4:9). The mere adornment of the person with gold and pearls, without the further adornment of the moral character with Christian graces, is deprecated both by St. Paul and St. Peter (see 1Ti_2:9, 1Ti_2:10, and 1Pe_3:3, 1Pe_3:4). Neck, גַּרְגְּרֹת (garegeroth) only occurs in the plural (Gesenius). (See Pro_3:3, Pro_3:22; Pro_6:21.)
For they (shall be) an ornament of grace unto thy head. The sentiment here expressed is put forward as an inducement to youth to observe obedience towards the instruction of the father and the law of the mother, and the meaning is that, just as in popular opinion ornaments and jewels are supposed to set off the personal form, so obedience towards parents in the ways of virtue embellishes the moral character (Bayne, Cartwright, Holden). An ornament of grace; Hebrew, לִוְיַת הֵן (liveyath khen); literally, a wreath or garland of grace. We meet with the same expression in Pro_4:9, "She [i.e. wisdom] shall give to thine head an ornament of grace." The Hebrew לִוְיה (liveyah) is derived from the root לָוָה (lavah), "to wind a roll" (Delitzsch) or "to be joined closely with" (Gesenius), and hence signifies an ornament that is twisted, and so a wreath or garland. Gejerus and Schultens translate the phrase by corolla gratiosa, i.e. "a crown full of grace," and so meaning conferring or producing grace, just as the expression, "the chastisement of our peace" (Isa_53:5), means the chastisement bringing or procuring our peace. So again a "precious stone," in Pro_17:8, margin, "a stone of grace," is one conferring gracefulness. The marginal reading, "an adding" (additamentum, Vatablus), conveys, though obscurely, the same idea; and this sense is again reproduced in the Vulgate, ut addatur gratia capiti suo. The LXX. reads, στέφανος χαρίτων. And chains about thy neck. Chains; properly, necklaces; עֲנָקִים (anakim), plural of עֲנָק (anak), "a cellar or necklace;" the κλοιός χρύσεος, or "golden collar," of the LXX; and torques (i.e. twisted neckchain) of the Vulgate. There is a very apposite parallel to this verse in Pro_6:20, Pro_6:21 (cf. Pro_3:3; see also Jdg_8:26). The gold chain round the neck was a mark of distinction, and was conferred on Joseph by Pharaoh when investing him with authority and dignity (Gen_41:42), and on Daniel by Belshazzar in the same way (Dan_5:29; see So Dan_4:9). The mere adornment of the person with gold and pearls, without the further adornment of the moral character with Christian graces, is deprecated both by St. Paul and St. Peter (see 1Ti_2:9, 1Ti_2:10, and 1Pe_3:3, 1Pe_3:4). Neck, גַּרְגְּרֹת (garegeroth) only occurs in the plural (Gesenius). (See Pro_3:3, Pro_3:22; Pro_6:21.)
A Warning Against Enticing Sinners
10My son, if sinners entice thee, consent thou not.
Jamieson-Fausset-Brown
10-19. A solemn warning against temptation.
entice--literally, "open the way."
consent ... not--Sin is in consenting or yielding to temptation, not in being tempted.
10-19. A solemn warning against temptation.
entice--literally, "open the way."
consent ... not--Sin is in consenting or yielding to temptation, not in being tempted.
The Pulpit Commentary
My son, if sinners entice thee. (As to the form of address, see Pro_1:8.) It is here used because the writer is passing to a warning against bad company, and hence the term is emphatic, and intended to call especial attention to what is said. It is repeated again in Pro_1:15, at a further stage in this address, with the same view. Sinners; חַטָּאִים (khattaim), the plural of חַטָּא (khatta), from the root חָטָּא (khata), properly "to miss the mark, to err;" cf. Greek, ἀμαρτάνω, "to sin" (Gesenius), here equivalent to "habitual, abandoned sinners," and those especially who make robbery and bloodshed a profession. Not simply peccantes, i.e. sinners as a generic designation of the human race, for "All have sinned and come short of the glory of God" (Rom_3:23), but peccatores (Chaldee, Syriac, Pagin; Tigur; Versions and Vulgate). "sinners," i.e. those who sin habitually, knowingly, wilfully, and maliciously (Gejerus), or those who give themselves up to iniquity, and persuade others to follow their example (Cartwright). In the New Testament they are styled ἀμαρτωλοὶ. They are those of whom David speaks in strikingly parallel language in Psa_26:9, "Gather not my soul with sinners (khattaim), nor my life with bloody men" (cf. Psa_1:1). The LXX. has ἄνδρες ἀσεβεῖς (i.e. ungodly, unholy men). Entice thee; 'יְפַתּוּךָ (yephattukha); the piel form, פִתָּה (pitah), of the kal פָתָּה (patah), "to open," and hence to make accessible to persuasion, akin to the Greek πειθεῖν, "to persuade." The noun פְּתִי (pethi), is "one easily enticed or persuaded" (Gesenius). The LXX. reads μὴ πλανήσωσιν, "let them not lead thee astray." The idea is expressed in the Vulgate by lactaverint; i.e. "if sinners allure or deceive thee with fair words." The Syriac, Montan; Jun. et Tremell; Versions read pellexerint, from pellicio, "to entice." Consent thou not. (אַל־תֹּבֵא, al-tove )א. The Masoretic text here has been emended by Kennicott and De Rossi, who, on the joint authority of fifty-eight manuscripts, maintain that תֹּבֵא (tove )א should be written תּאֹבֵא (tosves). Others read תָּבאֹ (tavos), i.e. "thou shalt not go," which, though good sense, is incorrect. אַל־ (al) is the adverb of negation, i.q. μὴ, ne. The Hebrew תֹּבֵא (toves) is derived from אָבָה (avah). "to agree to, to be willing" (Gesenius, Delitzsch), the preformative אbeing omitted, and is accurately rendered by the LXX; μὴ βουληθῇς, and the Vulgate, ne acquiescas. The warning is especially brief and striking. The only answer to all enticements of evil is a decided negative (Plumptre). Compare St. Paul's advice to the Ephesians (Eph_5:11, "And have no fellowship with the unfruitful works of darkness, but rather reprove them").
My son, if sinners entice thee. (As to the form of address, see Pro_1:8.) It is here used because the writer is passing to a warning against bad company, and hence the term is emphatic, and intended to call especial attention to what is said. It is repeated again in Pro_1:15, at a further stage in this address, with the same view. Sinners; חַטָּאִים (khattaim), the plural of חַטָּא (khatta), from the root חָטָּא (khata), properly "to miss the mark, to err;" cf. Greek, ἀμαρτάνω, "to sin" (Gesenius), here equivalent to "habitual, abandoned sinners," and those especially who make robbery and bloodshed a profession. Not simply peccantes, i.e. sinners as a generic designation of the human race, for "All have sinned and come short of the glory of God" (Rom_3:23), but peccatores (Chaldee, Syriac, Pagin; Tigur; Versions and Vulgate). "sinners," i.e. those who sin habitually, knowingly, wilfully, and maliciously (Gejerus), or those who give themselves up to iniquity, and persuade others to follow their example (Cartwright). In the New Testament they are styled ἀμαρτωλοὶ. They are those of whom David speaks in strikingly parallel language in Psa_26:9, "Gather not my soul with sinners (khattaim), nor my life with bloody men" (cf. Psa_1:1). The LXX. has ἄνδρες ἀσεβεῖς (i.e. ungodly, unholy men). Entice thee; 'יְפַתּוּךָ (yephattukha); the piel form, פִתָּה (pitah), of the kal פָתָּה (patah), "to open," and hence to make accessible to persuasion, akin to the Greek πειθεῖν, "to persuade." The noun פְּתִי (pethi), is "one easily enticed or persuaded" (Gesenius). The LXX. reads μὴ πλανήσωσιν, "let them not lead thee astray." The idea is expressed in the Vulgate by lactaverint; i.e. "if sinners allure or deceive thee with fair words." The Syriac, Montan; Jun. et Tremell; Versions read pellexerint, from pellicio, "to entice." Consent thou not. (אַל־תֹּבֵא, al-tove )א. The Masoretic text here has been emended by Kennicott and De Rossi, who, on the joint authority of fifty-eight manuscripts, maintain that תֹּבֵא (tove )א should be written תּאֹבֵא (tosves). Others read תָּבאֹ (tavos), i.e. "thou shalt not go," which, though good sense, is incorrect. אַל־ (al) is the adverb of negation, i.q. μὴ, ne. The Hebrew תֹּבֵא (toves) is derived from אָבָה (avah). "to agree to, to be willing" (Gesenius, Delitzsch), the preformative אbeing omitted, and is accurately rendered by the LXX; μὴ βουληθῇς, and the Vulgate, ne acquiescas. The warning is especially brief and striking. The only answer to all enticements of evil is a decided negative (Plumptre). Compare St. Paul's advice to the Ephesians (Eph_5:11, "And have no fellowship with the unfruitful works of darkness, but rather reprove them").
11If they say, Come with us, let us lay wait for blood, let us lurk privily for the innocent without cause:
The Pulpit Commentary
If they say, Come with us, let us lay wait for blood. The teacher here puts into the mouth of the sinners, for the sake of vivid representation, the first inducement with which they seek to allure youth from the paths of rectitude, viz. privacy and concealment (Cartwright, Wardlaw). Both the verbs אָרַב (arav) and צָפַן, (tzaphan) mean "to lay in wait" (Zockler). The radical meaning of arav, from which נֶאֶרְבָה (neerevah), "let us lay in wait" (Authorized Version) is taken, is "to knot, to weave, to intertwine." Verbs of this class are often applied to snares and craftiness (cf. the Greek δόλον ὑδαίνειν, and the Latin insidias nectere, "to weave plots, or lay snares"). Generally, arav is equivalent to "to watch in ambush" (Gesenius); cf. the Vulgate, insidiemur sanguini; i.e. "let us lay wait for blood." The LXX. paraphrases the expression, κοινώνησον αἵματος, i.e. "let us share in blood." On the other hand, צָפַן (tzaphan), from which נִצְפְנָה (nitzepenah), translated in the Authorized Version, "let us lurk privily," is "to hide or conceal," and intrans. "to hide one's self," or ellipt; "to hide nets, snares" (Gesenius, Holden). This sense agrees with the Vulgate abscondamus tendiculas; i.e. "let us conceal snares." Delitzsch, however, holds that no word is to be understood with this verb, and traces the radical meaning to that of restraining one's self, watching, lurking. in the sense of speculari, "to watch for," insidiari, "to lay wait for." The two verbs combine what may be termed the apparatus, the arrangement of the plot and their lurking in ambush, by which they will await their victims. For blood (לְדָם, ledam). The context (see Pro_1:12 and Pro_1:16), bearing as it does upon bloodshed accompanying robbery, requires that the Hebrew לְדָם (ledam) should be understood here, as Fleischer remarks, either elliptically, for "the blood of men," as the Jewish interpreters explain, or synedochically, for the person, with especial reference to his blood being shed, as in Psa_94:21. Vatablus, Cornelius a Lapide. and Gesenius support the latter view (cf. Mic_7:2, "They all lie in wait for blood," i.e. for bloodshed, or murder. דָם (dam) may be also taken for life in the sense that "the blood is the life" (Deu_12:23). Let us lurk privily for the innocent without cause. The relation of the phrase. "without cause" (חִנָּם, khinnam), in this sentence is a matter of lnueh dispute. It may be taken either with
(1) the verb (as in the Authorized Version, Wordsworth, Luther, Van Ess, Noyes, Zockler, Delitzsch, Hatzig, LXX; Syriac, Rashi, Ralbac), and then "lurk privily without cause" is equivalent to
(a) without having any reason for revenge and enmity (Zockler), i.e. though they have not provoked us, nor done us any injury, yet let us hurt them, in the sense of absque causa (Munsterus, Paganini Version, Piscatoris Version, Mercerus), ἀδικῶς (LXX.), inique (Arabic);
(b) with impunity, since none will avenge them in the sense of Job_9:12 (this is the view of Lowestein, but it is rejected by Delitzsch); or
(2) it may be taken with the adjective "innocent," in which case it means him that is innocent in vain; i.e. the man whose innocence will in vain protect (Zockler, Holden), who gets nothing by it (Plumptre), or, innocent in vain, since God does not vindicate hint (Cornelius a Lapide). On the analogy of 1Sa_19:5; 1Sa_25:31; Psa_35:19; Psa_69:4; Lam_3:52, it seems preferable to adopt the first connection, and to take the adverb with the verb. In the whole of the passage there is an evident allusion to an evil prevalent in the age of Solomon, viz. the presence of bands of robbers, or banditti, who disturbed the security and internal peace of the country. In the New Testament the same state of things continued, and is alluded to by our Lord in the parable of the man who fell among thieves.
If they say, Come with us, let us lay wait for blood. The teacher here puts into the mouth of the sinners, for the sake of vivid representation, the first inducement with which they seek to allure youth from the paths of rectitude, viz. privacy and concealment (Cartwright, Wardlaw). Both the verbs אָרַב (arav) and צָפַן, (tzaphan) mean "to lay in wait" (Zockler). The radical meaning of arav, from which נֶאֶרְבָה (neerevah), "let us lay in wait" (Authorized Version) is taken, is "to knot, to weave, to intertwine." Verbs of this class are often applied to snares and craftiness (cf. the Greek δόλον ὑδαίνειν, and the Latin insidias nectere, "to weave plots, or lay snares"). Generally, arav is equivalent to "to watch in ambush" (Gesenius); cf. the Vulgate, insidiemur sanguini; i.e. "let us lay wait for blood." The LXX. paraphrases the expression, κοινώνησον αἵματος, i.e. "let us share in blood." On the other hand, צָפַן (tzaphan), from which נִצְפְנָה (nitzepenah), translated in the Authorized Version, "let us lurk privily," is "to hide or conceal," and intrans. "to hide one's self," or ellipt; "to hide nets, snares" (Gesenius, Holden). This sense agrees with the Vulgate abscondamus tendiculas; i.e. "let us conceal snares." Delitzsch, however, holds that no word is to be understood with this verb, and traces the radical meaning to that of restraining one's self, watching, lurking. in the sense of speculari, "to watch for," insidiari, "to lay wait for." The two verbs combine what may be termed the apparatus, the arrangement of the plot and their lurking in ambush, by which they will await their victims. For blood (לְדָם, ledam). The context (see Pro_1:12 and Pro_1:16), bearing as it does upon bloodshed accompanying robbery, requires that the Hebrew לְדָם (ledam) should be understood here, as Fleischer remarks, either elliptically, for "the blood of men," as the Jewish interpreters explain, or synedochically, for the person, with especial reference to his blood being shed, as in Psa_94:21. Vatablus, Cornelius a Lapide. and Gesenius support the latter view (cf. Mic_7:2, "They all lie in wait for blood," i.e. for bloodshed, or murder. דָם (dam) may be also taken for life in the sense that "the blood is the life" (Deu_12:23). Let us lurk privily for the innocent without cause. The relation of the phrase. "without cause" (חִנָּם, khinnam), in this sentence is a matter of lnueh dispute. It may be taken either with
(1) the verb (as in the Authorized Version, Wordsworth, Luther, Van Ess, Noyes, Zockler, Delitzsch, Hatzig, LXX; Syriac, Rashi, Ralbac), and then "lurk privily without cause" is equivalent to
(a) without having any reason for revenge and enmity (Zockler), i.e. though they have not provoked us, nor done us any injury, yet let us hurt them, in the sense of absque causa (Munsterus, Paganini Version, Piscatoris Version, Mercerus), ἀδικῶς (LXX.), inique (Arabic);
(b) with impunity, since none will avenge them in the sense of Job_9:12 (this is the view of Lowestein, but it is rejected by Delitzsch); or
(2) it may be taken with the adjective "innocent," in which case it means him that is innocent in vain; i.e. the man whose innocence will in vain protect (Zockler, Holden), who gets nothing by it (Plumptre), or, innocent in vain, since God does not vindicate hint (Cornelius a Lapide). On the analogy of 1Sa_19:5; 1Sa_25:31; Psa_35:19; Psa_69:4; Lam_3:52, it seems preferable to adopt the first connection, and to take the adverb with the verb. In the whole of the passage there is an evident allusion to an evil prevalent in the age of Solomon, viz. the presence of bands of robbers, or banditti, who disturbed the security and internal peace of the country. In the New Testament the same state of things continued, and is alluded to by our Lord in the parable of the man who fell among thieves.
12Let us swallow them up alive as the grave; and whole, as those that go down into the pit:
The Pulpit Commentary
Let us swallow them up alive as the grave. A continuation of Pro_1:11, expanding the idea of bloodshed ending in murder, and showing the determination of the sinners to proceed to the most violent means to effect their covetous ends. The enticement here put before youth is the courage and boldness of their exploits (Wardlaw). The order of the words in the original is, "Let us swallow them up, as the grave, living," which sufficiently indicates the meaning of the passage. Alive; חַיִּים (khayyim), i.e. "the living," refers to the pronomiual suffix in נִבְלָעֵם (nivelaem), as in the Authorized Version and Zockler (cf. Psa_55:15; Psa_124:3). Umbreit and Hitzig are grammatically incorrect in connecting כִּשְׁאוֹל (kisheol) "as the grave," with "the living," and translating "like the pit (swallows) that which lives." The כִּ (ki) with a substantive, as here in kisheol, is a preposition, said not a conjunction (see Gesenius, 'Lexicon'). It denotes a kind of resemblance, but does not introduce a coordinate sentence. The allusion is undoubtedly in the teacher's mind to the fate of Korah and his company (Num_16:30-33), and as in that case "the earth opened her mouth, and swallowed them up" in the flush of life, so here the robbers say that they will as suddenly and effectively destroy their victims, בָּלַע (dala); from which niv'laem, in a figurative sense, means "to destroy utterly" (Geseuius). The change from the singular, "the innocent" (לְנָקִי, lenaki), to the plural in "let us swallow them up," is noticeable. Like the pit (כִּשְׁאוֹל, kisheol); literally, like Sheol, or Hades, the great subterranean cavity or world of the dead. The all-devouring and insatiable character of sheol is described in Pro_27:20, where the Authorized Version translates "Hell (sheol) and destruction are never full," and again in Pro_30:15, where it (sheol, Authorized Version, "the grave") is classed with the four things that are never satisfied. Vulgate, infernus; LXX; ᾅδης. And whole, as those that go down into the pit. The parallelism of ideas requires that the word "whole" (תְּמִימִים, temimim) should be understood of those physically whole (see Mercerus, Delitzsch), and not in a moral sense, as the upright (Luther, Grief, Holden, Plumptre). The word is used in an ethical signification in Pro_2:21. Gesenius gives it the meaning of "safe, secure." Those that go down into the pit (יוֹרדֵי בוֹר, yorde vor); i.e. the dead. The phrase also occurs in Psa_28:1; Psa_30:4; Psa_88:4; Psa_143:7; Isa_38:18). The pit (בוֹר, vor); or, the sepulchre, the receptacle of the dead, is here synonymous with sheol. The LXX. substitutes for the latter part of the verse, Καὶ ἄρωμεν αὐτοῦ τὴν μνήμην ἐκ γῆς, "And let us remove his memory from the earth." The robbers, by drawing a comparison between themselves and Hades and the grave, which consign to silence all who are put therein, imply their own security against detection. They will so utterly destroy their victims that none will be left to tell the tale (see Musset, in loc.). This, we know, is a fancied, and at the best only a temporary, security.
Let us swallow them up alive as the grave. A continuation of Pro_1:11, expanding the idea of bloodshed ending in murder, and showing the determination of the sinners to proceed to the most violent means to effect their covetous ends. The enticement here put before youth is the courage and boldness of their exploits (Wardlaw). The order of the words in the original is, "Let us swallow them up, as the grave, living," which sufficiently indicates the meaning of the passage. Alive; חַיִּים (khayyim), i.e. "the living," refers to the pronomiual suffix in נִבְלָעֵם (nivelaem), as in the Authorized Version and Zockler (cf. Psa_55:15; Psa_124:3). Umbreit and Hitzig are grammatically incorrect in connecting כִּשְׁאוֹל (kisheol) "as the grave," with "the living," and translating "like the pit (swallows) that which lives." The כִּ (ki) with a substantive, as here in kisheol, is a preposition, said not a conjunction (see Gesenius, 'Lexicon'). It denotes a kind of resemblance, but does not introduce a coordinate sentence. The allusion is undoubtedly in the teacher's mind to the fate of Korah and his company (Num_16:30-33), and as in that case "the earth opened her mouth, and swallowed them up" in the flush of life, so here the robbers say that they will as suddenly and effectively destroy their victims, בָּלַע (dala); from which niv'laem, in a figurative sense, means "to destroy utterly" (Geseuius). The change from the singular, "the innocent" (לְנָקִי, lenaki), to the plural in "let us swallow them up," is noticeable. Like the pit (כִּשְׁאוֹל, kisheol); literally, like Sheol, or Hades, the great subterranean cavity or world of the dead. The all-devouring and insatiable character of sheol is described in Pro_27:20, where the Authorized Version translates "Hell (sheol) and destruction are never full," and again in Pro_30:15, where it (sheol, Authorized Version, "the grave") is classed with the four things that are never satisfied. Vulgate, infernus; LXX; ᾅδης. And whole, as those that go down into the pit. The parallelism of ideas requires that the word "whole" (תְּמִימִים, temimim) should be understood of those physically whole (see Mercerus, Delitzsch), and not in a moral sense, as the upright (Luther, Grief, Holden, Plumptre). The word is used in an ethical signification in Pro_2:21. Gesenius gives it the meaning of "safe, secure." Those that go down into the pit (יוֹרדֵי בוֹר, yorde vor); i.e. the dead. The phrase also occurs in Psa_28:1; Psa_30:4; Psa_88:4; Psa_143:7; Isa_38:18). The pit (בוֹר, vor); or, the sepulchre, the receptacle of the dead, is here synonymous with sheol. The LXX. substitutes for the latter part of the verse, Καὶ ἄρωμεν αὐτοῦ τὴν μνήμην ἐκ γῆς, "And let us remove his memory from the earth." The robbers, by drawing a comparison between themselves and Hades and the grave, which consign to silence all who are put therein, imply their own security against detection. They will so utterly destroy their victims that none will be left to tell the tale (see Musset, in loc.). This, we know, is a fancied, and at the best only a temporary, security.
13We shall find all precious substance, we shall fill our houses with spoil:
The Pulpit Commentary
We shall find all precious substance. This verse carries on the proposal of the sinners one step further, and puts forward a third enticement, viz. that of' the profit of crime, or the prospect of immediate riches, before youth to join in crime. A short cut to wealth, and to the acquirement of that which costs others long years of steady application and carefulness, is a strong inducement (Wardlaw). We shall find; נִמְצָא (nimetza), from מָצָא (matza), properly "to reach to," and "to find," in the sense of "to come upon;" cf. Latin invenio. Substance (הוֹן, hon); i.e. substance in the sense of riches. The radical meaning of הוּן (hun), from which it is derived, is the same as in the Arabic word, "to be light, easy, to be in easy circumstances, and so to be rich" (Gesenius). In its abstract sense, hon, "substance," means ease, comfort, and concretely riches which bring about that result (see also Fleischer, as quoted by Delitzsch); cf. the LXX. κτῆσις, i.e. collectively, possessions, property. The Piscatoris Version, for "precious substance," reads divitias, "riches." Precious; יָקָר (yakar), properly " heavy," is found with הוֹן (hon), "substance," in Pro_12:27 and Pro_24:4. The collocation of the ideas of lightness and heavineess in these two words is striking, but we need not necessarily suppose that any oxymoron is intended, as Schnltens. Such combinations occur in other languages, and reside more in the radical meanings of the words than in the mind or intention of the writer or speaker. We shall fill our houses with spoil; i.e. they promise not only finding, but full possession (Gejerus, Muffet). Spoil; שָׁלָל (shalal), from שָׁלַל (shalal), same as the Arabic verb "to draw," and hence "to strip off' (Gesenius); and equivalent to the Greek σκῦλα (LXX.), the arms stripped off a slain enemy, spoils, and the Latin spolia (Vulgate). Shalal is used generally, as here, for "prey," "booty" (Gen_49:27; Exo_15:9). Our gains, say the robbers, will not only be valuable, but numerous and plentiful.
We shall find all precious substance. This verse carries on the proposal of the sinners one step further, and puts forward a third enticement, viz. that of' the profit of crime, or the prospect of immediate riches, before youth to join in crime. A short cut to wealth, and to the acquirement of that which costs others long years of steady application and carefulness, is a strong inducement (Wardlaw). We shall find; נִמְצָא (nimetza), from מָצָא (matza), properly "to reach to," and "to find," in the sense of "to come upon;" cf. Latin invenio. Substance (הוֹן, hon); i.e. substance in the sense of riches. The radical meaning of הוּן (hun), from which it is derived, is the same as in the Arabic word, "to be light, easy, to be in easy circumstances, and so to be rich" (Gesenius). In its abstract sense, hon, "substance," means ease, comfort, and concretely riches which bring about that result (see also Fleischer, as quoted by Delitzsch); cf. the LXX. κτῆσις, i.e. collectively, possessions, property. The Piscatoris Version, for "precious substance," reads divitias, "riches." Precious; יָקָר (yakar), properly " heavy," is found with הוֹן (hon), "substance," in Pro_12:27 and Pro_24:4. The collocation of the ideas of lightness and heavineess in these two words is striking, but we need not necessarily suppose that any oxymoron is intended, as Schnltens. Such combinations occur in other languages, and reside more in the radical meanings of the words than in the mind or intention of the writer or speaker. We shall fill our houses with spoil; i.e. they promise not only finding, but full possession (Gejerus, Muffet). Spoil; שָׁלָל (shalal), from שָׁלַל (shalal), same as the Arabic verb "to draw," and hence "to strip off' (Gesenius); and equivalent to the Greek σκῦλα (LXX.), the arms stripped off a slain enemy, spoils, and the Latin spolia (Vulgate). Shalal is used generally, as here, for "prey," "booty" (Gen_49:27; Exo_15:9). Our gains, say the robbers, will not only be valuable, but numerous and plentiful.
14Cast in thy lot among us; let us all have one purse:
The Pulpit Commentary
Cast in thy lot among us. The fourth and last enticement put forward, viz. honourable union and frank and open hearted generosity. It has distinct reference to the preceding verse, and shows how the prospect of immediate wealth is to be realized (see Delitzsch, Wardlaw). Cast in thy lot cannot mean, as Mercerus, "cast in your inheritance with us, so that we all may use it in common," though גּוֹרָל (goral) does mean "inheritance" in the sense of that which comes to any one by lot (Jdg_1:3) (Gesenius), since that would be no inducement to youth to join the robbers. Goral properly is "a little stone or pebble," κλῆρος, especially such as were used in casting lots, and so equivalent to a "lot" here—that with which the distribution was made, as in Le Pro_16:8; Neh_10:34; and the custom of freebooters dividing the spoil by lot is here alluded to (Holden); comp. Psa_22:18 in illustration of the practice of casting lots, "They part my garments among them, and cast lots upon my vesture." The sense is, "you shall equally with the others cast lots for your share of the spoil" (Zockler, Delitzsch). Let us all have one parse. Purse; כִּיס (kis), the βαλάντιον of the LXX; the marsupium of the Vulgate, is the receptacle in which money is placed for security. In Pro_15:11 it is used for the bag in which traders kept their weights, "the weights of the bag;" and in Pro_23:31 it is translated "cup," the wine cup. It here signifies the common stock, the aggregate of the gains of the robbers contributed to a common fund. The booty captured by each or any is to be thrown into one common stock, to form one purse, to be divided by lot among all the members of the band. On this community of goods among robbers, compare the Hebrew proverb, In localis, in poculis, in ira. Community of goods among the wicked carries with it community in crime, just as the community of goods among the early Christians implied community in good works and in the religious sentiments of the Christian body or Church. The Rabbi Salomon Isacides offers another explanation: "Si voles, nobiscum spolia partieris, si etiam magis placebit, sociali communique marsupio nobiscum vives"—"If thou wilt, thou shalt share with us the booty; ay, if it like thee more, thou ,halt live with us on a confederate and common purse" (see Cornelius à Lapide).
Cast in thy lot among us. The fourth and last enticement put forward, viz. honourable union and frank and open hearted generosity. It has distinct reference to the preceding verse, and shows how the prospect of immediate wealth is to be realized (see Delitzsch, Wardlaw). Cast in thy lot cannot mean, as Mercerus, "cast in your inheritance with us, so that we all may use it in common," though גּוֹרָל (goral) does mean "inheritance" in the sense of that which comes to any one by lot (Jdg_1:3) (Gesenius), since that would be no inducement to youth to join the robbers. Goral properly is "a little stone or pebble," κλῆρος, especially such as were used in casting lots, and so equivalent to a "lot" here—that with which the distribution was made, as in Le Pro_16:8; Neh_10:34; and the custom of freebooters dividing the spoil by lot is here alluded to (Holden); comp. Psa_22:18 in illustration of the practice of casting lots, "They part my garments among them, and cast lots upon my vesture." The sense is, "you shall equally with the others cast lots for your share of the spoil" (Zockler, Delitzsch). Let us all have one parse. Purse; כִּיס (kis), the βαλάντιον of the LXX; the marsupium of the Vulgate, is the receptacle in which money is placed for security. In Pro_15:11 it is used for the bag in which traders kept their weights, "the weights of the bag;" and in Pro_23:31 it is translated "cup," the wine cup. It here signifies the common stock, the aggregate of the gains of the robbers contributed to a common fund. The booty captured by each or any is to be thrown into one common stock, to form one purse, to be divided by lot among all the members of the band. On this community of goods among robbers, compare the Hebrew proverb, In localis, in poculis, in ira. Community of goods among the wicked carries with it community in crime, just as the community of goods among the early Christians implied community in good works and in the religious sentiments of the Christian body or Church. The Rabbi Salomon Isacides offers another explanation: "Si voles, nobiscum spolia partieris, si etiam magis placebit, sociali communique marsupio nobiscum vives"—"If thou wilt, thou shalt share with us the booty; ay, if it like thee more, thou ,halt live with us on a confederate and common purse" (see Cornelius à Lapide).
15My son, walk not thou in the way with them; refrain thy foot from their path:
The Pulpit Commentary
My son, walk not thou in the way with them. The admonitory strain of Pro_1:10 is again resumed, and in Pro_1:16-19 the teacher states the reasons which should dissuade youth from listening to the temptations of sinners. My son. The recurrence of these words for the third time in this address marks the affectionate interest, the loving solicitude, in which the admonition is addressed. Walk not thou. Immediate and entire abandonment is counselled. The warning is practically a repetition of Pro_1:10, and is given again in Pro_4:14, "Enter not into the path of the wicked, and go not in the way of evil men." Way; דֶרֶךְ (derek) means, figuratively, the way of living and acting (Gesenius). "Mores et consuetudines" (Bayne); cf. Pro_12:15, "the fool's way;" Pro_22:25; and Psa_1:1. The meaning is "associate not with them, have no dealings whatever with them." Refrain thy foot from their path; i.e. keep back thy foot, or make not one step in compliance, resist the very first solicitations to evil. Compare the legal maxim, Initiis obsta. Refrain; מְגַע (mana) is from מָנַע (mana), "to keep back, restrain;' LXX; ἔκκινον (cf. Psa_119:101, "I have refrained my feet from every evil way;" Jer_14:10, "Thus have they loved to wander, they have not refrained their feet"). Restraining the foot carries with it indirectly the natural inclination or propensity of the heart, even of the good, towards evil (Cartwright). Foot (רֶגֶל, regel) is, of course, used metaphorically, and means less the member of the body than the idea suggested by it; hence the use of the singular (Gejerus, Delitzsch). Bayne remarks that the Hebrews understood this passage as meaning "neither in public nor private life have any dealings with sinners." Path (נָתִיב, nathiv) is a beaten path, a pathway, a byway; from the unused root נָתַב (nathav), "to tread, trample;" and hence, while "way" may mean the great public high road, "path" may stand for the bypath, less frequented or public. The same distinction probably occurs in Psa_25:4, "Show me thy ways, O Lord; and teach me thy paths."
My son, walk not thou in the way with them. The admonitory strain of Pro_1:10 is again resumed, and in Pro_1:16-19 the teacher states the reasons which should dissuade youth from listening to the temptations of sinners. My son. The recurrence of these words for the third time in this address marks the affectionate interest, the loving solicitude, in which the admonition is addressed. Walk not thou. Immediate and entire abandonment is counselled. The warning is practically a repetition of Pro_1:10, and is given again in Pro_4:14, "Enter not into the path of the wicked, and go not in the way of evil men." Way; דֶרֶךְ (derek) means, figuratively, the way of living and acting (Gesenius). "Mores et consuetudines" (Bayne); cf. Pro_12:15, "the fool's way;" Pro_22:25; and Psa_1:1. The meaning is "associate not with them, have no dealings whatever with them." Refrain thy foot from their path; i.e. keep back thy foot, or make not one step in compliance, resist the very first solicitations to evil. Compare the legal maxim, Initiis obsta. Refrain; מְגַע (mana) is from מָנַע (mana), "to keep back, restrain;' LXX; ἔκκινον (cf. Psa_119:101, "I have refrained my feet from every evil way;" Jer_14:10, "Thus have they loved to wander, they have not refrained their feet"). Restraining the foot carries with it indirectly the natural inclination or propensity of the heart, even of the good, towards evil (Cartwright). Foot (רֶגֶל, regel) is, of course, used metaphorically, and means less the member of the body than the idea suggested by it; hence the use of the singular (Gejerus, Delitzsch). Bayne remarks that the Hebrews understood this passage as meaning "neither in public nor private life have any dealings with sinners." Path (נָתִיב, nathiv) is a beaten path, a pathway, a byway; from the unused root נָתַב (nathav), "to tread, trample;" and hence, while "way" may mean the great public high road, "path" may stand for the bypath, less frequented or public. The same distinction probably occurs in Psa_25:4, "Show me thy ways, O Lord; and teach me thy paths."
16For their feet run to evil, and make haste to shed blood.
The Pulpit Commentary
For their feet run to evil, and make haste to shed blood. This is the first dissuasive urged to enforce the warning against evil companionship, as showing the extremes to which entering upon the ways of the wicked lead ultimately. At once the youth who listens will be hurried along impetuously to the two crimes of robbery and murder, which God has expressly forbidden in the eighth and sixth commandments respectively of the moral code. Evil (רַע, ra) is "wickedness," τὸ κακόν, generally, but hero more specifically highway robbery, latrocinism (Cornelius a Lapide), as appears from Pro_1:11-13, where also murder, the laying in wait for blood, is proposed. The Rabbis Salomon and Salazar understand the evil to refer to the evil or destruction which sinners bring upon themselves, and the shedding of blood to the fact that they lay themselves open to have their own blond shed by judicial process (see also Holden). The former explanation seems preferable to this, as putting a higher law than that of self-preservation before youth. The fear of judges who can condemn to death is notbing comparatively to the fear of him "who is able to destroy both body and soul in hell." This verse is wanting in the Vatican LXX; and Arabic, and hence Hitzig has concluded that it is an interpolation made from Isa_59:7, but upon insufficient evidence, as it is found in the Alexandrian LXX; Chaldea Paraphrase, Vulgate, and Syriac Versions, all which follow the Hebrew text. The latter part of the verse is quoted by St. Paul in Rom_3:15.
For their feet run to evil, and make haste to shed blood. This is the first dissuasive urged to enforce the warning against evil companionship, as showing the extremes to which entering upon the ways of the wicked lead ultimately. At once the youth who listens will be hurried along impetuously to the two crimes of robbery and murder, which God has expressly forbidden in the eighth and sixth commandments respectively of the moral code. Evil (רַע, ra) is "wickedness," τὸ κακόν, generally, but hero more specifically highway robbery, latrocinism (Cornelius a Lapide), as appears from Pro_1:11-13, where also murder, the laying in wait for blood, is proposed. The Rabbis Salomon and Salazar understand the evil to refer to the evil or destruction which sinners bring upon themselves, and the shedding of blood to the fact that they lay themselves open to have their own blond shed by judicial process (see also Holden). The former explanation seems preferable to this, as putting a higher law than that of self-preservation before youth. The fear of judges who can condemn to death is notbing comparatively to the fear of him "who is able to destroy both body and soul in hell." This verse is wanting in the Vatican LXX; and Arabic, and hence Hitzig has concluded that it is an interpolation made from Isa_59:7, but upon insufficient evidence, as it is found in the Alexandrian LXX; Chaldea Paraphrase, Vulgate, and Syriac Versions, all which follow the Hebrew text. The latter part of the verse is quoted by St. Paul in Rom_3:15.
17Surely in vain the net is spread in the sight of any bird.
The Pulpit Commentary
Surely in vain the net is spread in the face of any bird. The teacher here advances a second reason in support of his warning in Pro_1:15, under the form of a proverb in its strict sense. It is based on the ill-advised audacity of sinners in flying in the face of God's judgments. In vain (חִנָּם, khinnam), see Pro_1:11, may be taken in two senses.
(1) I.e. to no purpose, gratis, frustra (Vulgate, Chaldee Paraphrase, Arabic). The meaning of the proverb here used then is, "to no purpose is the net spread before birds," i.e. though they see the net spread before them, they nevertheless fly into it (romp. Pro_7:23, "As a bird hasteth to the snare, and knoweth not that it is for his life"). So sinners, when they are plotting for others, plunge into their own destruction with their eyes open. Therefore do not associate with them, do not imitate their crass folly, be warned by their example, or you will share their fate. This view is supported by the LXX. reading, Οὐ γὰρ ἀδίκως ἐκτείνεται δίκτυα πτερωτοῖς, "For not unreasonably is the net spread before birds;" i.e. they fall into the snare (see Luther, Patrick, Umbreit, Ewatd, Hitzig, Zockler, Plumptre).
(2) Others, as Delitzsch, Ziegler, Beda, Doderlein, Bertheau, Wardlaw, take khinnam in a different sense, as indicating the escape of the birds—the birds see the snare and fly away, and so in vain the net is spread in their sight. This explanation is in agreement with Ovid's statement, "Quae nimis apparent retia vitat avis." The moral motive put before youth in this ease is the aggravation of his guilt if he listens to the enticements of sinners. The teacher seems to say, "Imitate the birds, flee from temptation; if you listen to sinners, you will sin with your eyes open." Is spread; מְזֹרָה (m'zorah), expansum, not conspersum est, i.e. besprinkled or strewn with corn as a bait, as Rashi. M'zorah is the participle passive of pual, זֹרָה (zorah), "to be strewn," from kal זָרָה (zarah). "to scatter, or disperse" (Gesenius), and means expansum, because when a net is scattered or dispersed it is spread out (see Delitzsch). Of any bird (כָּל־בַּעַל כָּנָף, khal-baal khanaph); literally, of every possessor of a wing, or, as margin, of everthing that hath a wing, i.e. of every bird. Compare the same expression in Ecc_10:20, בַּעַל חַכְּנָפַיִם (baal hach' naphayim); i.e. "that which hath wings" (Authorized Version).
Surely in vain the net is spread in the face of any bird. The teacher here advances a second reason in support of his warning in Pro_1:15, under the form of a proverb in its strict sense. It is based on the ill-advised audacity of sinners in flying in the face of God's judgments. In vain (חִנָּם, khinnam), see Pro_1:11, may be taken in two senses.
(1) I.e. to no purpose, gratis, frustra (Vulgate, Chaldee Paraphrase, Arabic). The meaning of the proverb here used then is, "to no purpose is the net spread before birds," i.e. though they see the net spread before them, they nevertheless fly into it (romp. Pro_7:23, "As a bird hasteth to the snare, and knoweth not that it is for his life"). So sinners, when they are plotting for others, plunge into their own destruction with their eyes open. Therefore do not associate with them, do not imitate their crass folly, be warned by their example, or you will share their fate. This view is supported by the LXX. reading, Οὐ γὰρ ἀδίκως ἐκτείνεται δίκτυα πτερωτοῖς, "For not unreasonably is the net spread before birds;" i.e. they fall into the snare (see Luther, Patrick, Umbreit, Ewatd, Hitzig, Zockler, Plumptre).
(2) Others, as Delitzsch, Ziegler, Beda, Doderlein, Bertheau, Wardlaw, take khinnam in a different sense, as indicating the escape of the birds—the birds see the snare and fly away, and so in vain the net is spread in their sight. This explanation is in agreement with Ovid's statement, "Quae nimis apparent retia vitat avis." The moral motive put before youth in this ease is the aggravation of his guilt if he listens to the enticements of sinners. The teacher seems to say, "Imitate the birds, flee from temptation; if you listen to sinners, you will sin with your eyes open." Is spread; מְזֹרָה (m'zorah), expansum, not conspersum est, i.e. besprinkled or strewn with corn as a bait, as Rashi. M'zorah is the participle passive of pual, זֹרָה (zorah), "to be strewn," from kal זָרָה (zarah). "to scatter, or disperse" (Gesenius), and means expansum, because when a net is scattered or dispersed it is spread out (see Delitzsch). Of any bird (כָּל־בַּעַל כָּנָף, khal-baal khanaph); literally, of every possessor of a wing, or, as margin, of everthing that hath a wing, i.e. of every bird. Compare the same expression in Ecc_10:20, בַּעַל חַכְּנָפַיִם (baal hach' naphayim); i.e. "that which hath wings" (Authorized Version).
18And they lay wait for their own blood; they lurk privily for their own lives.
The Pulpit Commentary
And they lay wait for their own blood, etc. The third reason or argument why the teacher's warning should be followed, drawn from the destruction which overtakes the sinners themselves. "Lay wait," and "lurk privily," as in Pro_1:11, from which this verse is evidently borrowed. They propose, as they say, to lay wait for the blood of others; but it is, says the teacher, for their own blood. לְדָמָם (l'dhammam), contra sanguinem suum; they lurk privily. as they say, for the innocent, but in reality it is for their own lives; לְנַפְשֹׁתָם (l'naph'shotham); contra animus suas (Vulgate); or, as the LXX. puts it, Αὐτοὶ γὰρ οἱ φόνον μετέχοντες θησαυρίζουσιν ἑαυτοῖς κατὰ, "For they who take part in murder treasure up evils for themselves;" that is, they am bringing a heavier and surer destruction upon themselves than they can ever inflict upon others (Wardlaw). The LXX. adds, at the close of the verse, Ἡ δὲ καταστροφὴ ἀνδρῶν παρανόμων κακή, "And the overthrowing or destruction of transgressors is wrest, or evil." The Arabic Version has a similar addition.
And they lay wait for their own blood, etc. The third reason or argument why the teacher's warning should be followed, drawn from the destruction which overtakes the sinners themselves. "Lay wait," and "lurk privily," as in Pro_1:11, from which this verse is evidently borrowed. They propose, as they say, to lay wait for the blood of others; but it is, says the teacher, for their own blood. לְדָמָם (l'dhammam), contra sanguinem suum; they lurk privily. as they say, for the innocent, but in reality it is for their own lives; לְנַפְשֹׁתָם (l'naph'shotham); contra animus suas (Vulgate); or, as the LXX. puts it, Αὐτοὶ γὰρ οἱ φόνον μετέχοντες θησαυρίζουσιν ἑαυτοῖς κατὰ, "For they who take part in murder treasure up evils for themselves;" that is, they am bringing a heavier and surer destruction upon themselves than they can ever inflict upon others (Wardlaw). The LXX. adds, at the close of the verse, Ἡ δὲ καταστροφὴ ἀνδρῶν παρανόμων κακή, "And the overthrowing or destruction of transgressors is wrest, or evil." The Arabic Version has a similar addition.
19So are the ways of every one that is greedy of gain; which taketh away the life of the owners thereof.
The Pulpit Commentary
So am the ways of every one that is greedy of gain. The epiphonema or moral of the preceding address. So are the ways, or such is the lot (as Delitzsch), or such are the paths (as Zockler), i.e. so deceitful, so ruinous, are the ways. כֵּן (chen,) is here used as a qualitative adverb. Ways; אָרְחוֹת (ar'khoth), the plural of אֹרַח (orakh), a poet. word, equivalent in the first instance to "way," i.q. דֶרֶךְ (derekh), and metaphorically applied to any one's ways, his manner of life and its result, and hence lot, as in Job_8:12, and hence the expression coven the three preceding verses. That is greedy of gain (בֹצֵעַ בָּצַע, botsea batsa); literally, concupiscentis concupiscentium lucri; i.e. eagerly longing after gain; he who greedily desires riches (avari, Vulgate). Gain; batsa in pause, from בֶּצַע (betsa), which takes its meaning from the verb בָּצַע (batsa), "to out in pieces, to break," and hence means properly that which is cut or broken off and taken by any one for himself, and so unjust gain—anything whatever fraudulently acquired, as in Pro_28:16, where it is translated "covetousness" (Authorized Version); cf. Isa_33:15; Pro_15:27. The idea of greed and covetousness enters largely into the word. Which taketh away the life of the owners thereof. The pronoun "which" does not occur in the original. The nominative to "taketh away" (יִקָּת, yikkath) is "gain;" the "unjust gain." (betsa) takes away the life of its owners, i.e. of those who are under its power. Owners thereof (בְּעָלָיוֹ, b'alayo) does not necessarily imply that they are in actual possession of the unjust gain, but rather refers to the influence which the lust for gain exercises over them. The expression in this second hemistich does not mean that the rapacious take the life of their comrades who possess the gain, as Rabbi Salomon; nor as the Vulgate, "the ways of the avaricious man take away the lives of those who possess them." For the phrase, "taketh away the life," as importing a violent taking away, cf. Psa_31:13; 1Ki_19:10. The sentiment of the verse is well expressed in 1Ti_6:10, "For the love of money is the root of all evil; which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows."
So am the ways of every one that is greedy of gain. The epiphonema or moral of the preceding address. So are the ways, or such is the lot (as Delitzsch), or such are the paths (as Zockler), i.e. so deceitful, so ruinous, are the ways. כֵּן (chen,) is here used as a qualitative adverb. Ways; אָרְחוֹת (ar'khoth), the plural of אֹרַח (orakh), a poet. word, equivalent in the first instance to "way," i.q. דֶרֶךְ (derekh), and metaphorically applied to any one's ways, his manner of life and its result, and hence lot, as in Job_8:12, and hence the expression coven the three preceding verses. That is greedy of gain (בֹצֵעַ בָּצַע, botsea batsa); literally, concupiscentis concupiscentium lucri; i.e. eagerly longing after gain; he who greedily desires riches (avari, Vulgate). Gain; batsa in pause, from בֶּצַע (betsa), which takes its meaning from the verb בָּצַע (batsa), "to out in pieces, to break," and hence means properly that which is cut or broken off and taken by any one for himself, and so unjust gain—anything whatever fraudulently acquired, as in Pro_28:16, where it is translated "covetousness" (Authorized Version); cf. Isa_33:15; Pro_15:27. The idea of greed and covetousness enters largely into the word. Which taketh away the life of the owners thereof. The pronoun "which" does not occur in the original. The nominative to "taketh away" (יִקָּת, yikkath) is "gain;" the "unjust gain." (betsa) takes away the life of its owners, i.e. of those who are under its power. Owners thereof (בְּעָלָיוֹ, b'alayo) does not necessarily imply that they are in actual possession of the unjust gain, but rather refers to the influence which the lust for gain exercises over them. The expression in this second hemistich does not mean that the rapacious take the life of their comrades who possess the gain, as Rabbi Salomon; nor as the Vulgate, "the ways of the avaricious man take away the lives of those who possess them." For the phrase, "taketh away the life," as importing a violent taking away, cf. Psa_31:13; 1Ki_19:10. The sentiment of the verse is well expressed in 1Ti_6:10, "For the love of money is the root of all evil; which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows."
Wisdom Crieth in the Streets
20Wisdom crieth without; she uttereth her voice in the streets:
Jamieson-Fausset-Brown
20-33. Some interpreters regard this address as the language of the Son of God under the name of Wisdom (compare Lu 11:49). Others think that wisdom, as the divine attribute specially employed in acts of counsel and admonition, is here personified, and represents God. In either case the address is a most solemn and divine admonition, whose matter and spirit are eminently evangelical and impressive (see on Pr 8:1).
Wisdom--literally, "Wisdoms," the plural used either because of the unusual sense, or as indicative of the great excellency of wisdom (compare Pr 9:1).
streets--or most public places, not secretly.
20-33. Some interpreters regard this address as the language of the Son of God under the name of Wisdom (compare Lu 11:49). Others think that wisdom, as the divine attribute specially employed in acts of counsel and admonition, is here personified, and represents God. In either case the address is a most solemn and divine admonition, whose matter and spirit are eminently evangelical and impressive (see on Pr 8:1).
Wisdom--literally, "Wisdoms," the plural used either because of the unusual sense, or as indicative of the great excellency of wisdom (compare Pr 9:1).
streets--or most public places, not secretly.
The Pulpit Commentary
2. Second admonitory discourse. Address of Wisdom personified, exhibing the folly of those who wilfully reject, and the security of those who hearken to, her counsels. The sacred writer, in this section, as also in Pro_8:1-36; uses the rhetorical figure of prosopopceia, or impersonation. Wisdom is represented as speaking and as addressing the simple, scorners, and fools. The address itself is one of the noblest specimens of sacred eloquence, expressing in rapid succession the strongest phases of feeling—pathetic solicitude with abundant promise, indignant scorn at the rejection of her appeal, the judicial severity of offended majesty upon offenders, and lastly the judicial complacency which delights in mercy towards the obedient. The imagery in part is taken from the forces of nature in their irresistible and overwhelming violence and destructive potency.
Wisdom crieth without. Wisdom. The Hebrew word (khochmoth) here used to designate Wisdom seems to be an abstract derivation from the ordinary khochmah. The form is peculiar to the Proverbs and Psalms, in the former occurring four times (Pro_1:22; Pro_9:1; Pro_14:1; Pro_24:7), and in the latter twice only (viz. Psa_49:4; Psa_78:15). As in Pro_9:1 and Pro_24:7, it is a pluralis excellentiae of the feminine gender, a variety of the pluralis extensivus, as Bottcher prefers to denominate it. The feminine form may he determined by the general law which associates purity and serenity with womanhood (Plumptre). The idea of plurality, however, is not that of extension, but of comprehension, i.e. it is not so much all kinds of wisdom which is presented to us, as all the varieties under which wisdom par excellence may be regarded and is comprehended. The plural form of the word denotes the highest character or excellence in which wisdom can be conceived; or, as the marginal reading expresses it, wisdoms, i.e. excellent wisdom. Other instances of the pluralis excellentiae are met with in Holy Writ, e.g. Elohim, God, i.e. "God of Gods," either from the polytheistic view, or from the monotheistic view as expressive of God's might in manifestation, passim; k'doshim, "the Holy (God)," Pro_9:10; Pro_30:3; adonim, for adon "lord". In the conception of Wisdom here presented to us in the text we have the germ of an idea which, on the principles of expansion, developed subsequently in the consciousness of the Christian Church into a definite identification of Wisdom with the Second Person of the blessed Trinity. There is a striking parallel to this passage in Luk_11:49, where Christ speaks of himself as ἡ Σοφία τοῦ Θεοῦ, "the Wisdom of God," that shall send prophets and apostles into the world, and thereby identifies himself with Wisdom (cf. this with Luk_11:20, Luk_11:21; Luk_7:1-50.). Again, a striking similarity is observable between the teaching of Divine Wisdom and that of the Incarnate Word, as much in their promises as in their threats and warnings. But it is difficult to determine with accuracy to what extent the Messianic import of the personification was present to the consciousness of the sacred writers, and whether Wisdom as here presented to us is simply a poetic and abstract personification or a distinct by-postatizing of the Word. Dorner, with reference to Luk_8:22, etc; says that though Wisdom is introduced speaking as a personality distinct from God, still the passage does not lead clearly to an hypostatizing of the Khochmah. Dollinger ('Heidenthum und Judenthum,' bk. 10. pt. 3. sec. 2 a, and Pro_8:22, etc.) maintains that Wisdom is "the personified idea of the mind of God in creation," rather than the presence of "a distinct hypostasis." Lucke (see references in Liddon, 'Bampton Lects.') holds that in Proverbs Wisdom is merely a personification It is clear that whatever is predicated of Wisdom in Pro_8:1-36. must be also predicated of her in the passage before us, in reference either to the hypostatic or opposite view. On the other hand, a large number of expositors, dating from the earliest periods of the Christian Church down to the present time, see in Wisdom a distinct hypostasis, or person—the Lord Jesus Christ. A fuller investigation of this subject will be seen in our remarks on Pro_8:1-36. For the present we observe that Wisdom is essentially Divine. Her authority, her utterances, whether of promise, threat, scorn, or vengeance, are the authority, the utterances, of God. Crieth; rather, crieth loudly, or aloud. The Hebrew verb ranan (רָנַן) is "to vibrate the voice," and conveys the idea of the clear loud ringing tones with which proclamations were made; cf. the Vulgate praedicare, and the Arabic clamitate, "to cry with a loud voice." Fleischer remarks that the Arabic rannan, which is allied to the Hebrew verb, is used of a speaker who has a clear piercing voice. In such a way does Wisdom cry without when making her address. She elevates her voice that all may hear. The verb in the original is tazonnah, the feminine singular of ranan, and predicate to "Wisdom," according to the rule that verbs in the singular are construed with plural nouns having a singular signification, especially the pluralis excellentiae. Without. בַּהוּץ (bakhuts) is here used adverbially, as in Gen_9:22, and signifies "in the open places," i.e. abroad, without, as opposed to the space within the walls. The writer here begins his enumeration of the five places wherein Wisdom preaches, viz.
(1) without,
(2) in the streets,
(3) in chief places of concourse,
(4) in the opening of the gates,
(5) in the city, all of which are public, and thus indicate the publicity of her announcements (with those comp. Pro_8:1; Pro_9:3).
She uttereth her voice; or, causeth her voice to be beard; represented in the Vulgate by dat vocem suam. and in the LXX. by παῤῥησίαν ἄγει (equivalent to "she observes free-spokenness"). The instrumentality which Wisdom uses in her public preaching are the prophets and teachers (Ecclesiasticus 24:33; Zockler, Vatablus, Mercerus). In the streets; literally, in the wide spares; the Hebrew, רחֹבוֹת (r'khovoth), being, as in Gen_26:22, "wide spaces," and corresponding to the πλατεία of the LXX.; plateae, Vulgate. The same places are indicated in Luk_14:21, where, in the parable of the marriage supper, the servants are bidden to go out into the streets (πλατείαι) and lanes of the city. The word is connected with the adjective rakhav (רָחַב), "broad," "wide;" and in 2Ch_32:6 is used to designate the ample space at the gates of Oriental cities (Gesenius), though here it seems to refer rather to "squares," large open spaces, not uncommon in Oriental cities—I saw one such at Aden—or it may refer to the broad crowded thoroughfares. The Syriac reading, in compitis, gives a different sense, as compitum, equivalent to "crossroads."
2. Second admonitory discourse. Address of Wisdom personified, exhibing the folly of those who wilfully reject, and the security of those who hearken to, her counsels. The sacred writer, in this section, as also in Pro_8:1-36; uses the rhetorical figure of prosopopceia, or impersonation. Wisdom is represented as speaking and as addressing the simple, scorners, and fools. The address itself is one of the noblest specimens of sacred eloquence, expressing in rapid succession the strongest phases of feeling—pathetic solicitude with abundant promise, indignant scorn at the rejection of her appeal, the judicial severity of offended majesty upon offenders, and lastly the judicial complacency which delights in mercy towards the obedient. The imagery in part is taken from the forces of nature in their irresistible and overwhelming violence and destructive potency.
Wisdom crieth without. Wisdom. The Hebrew word (khochmoth) here used to designate Wisdom seems to be an abstract derivation from the ordinary khochmah. The form is peculiar to the Proverbs and Psalms, in the former occurring four times (Pro_1:22; Pro_9:1; Pro_14:1; Pro_24:7), and in the latter twice only (viz. Psa_49:4; Psa_78:15). As in Pro_9:1 and Pro_24:7, it is a pluralis excellentiae of the feminine gender, a variety of the pluralis extensivus, as Bottcher prefers to denominate it. The feminine form may he determined by the general law which associates purity and serenity with womanhood (Plumptre). The idea of plurality, however, is not that of extension, but of comprehension, i.e. it is not so much all kinds of wisdom which is presented to us, as all the varieties under which wisdom par excellence may be regarded and is comprehended. The plural form of the word denotes the highest character or excellence in which wisdom can be conceived; or, as the marginal reading expresses it, wisdoms, i.e. excellent wisdom. Other instances of the pluralis excellentiae are met with in Holy Writ, e.g. Elohim, God, i.e. "God of Gods," either from the polytheistic view, or from the monotheistic view as expressive of God's might in manifestation, passim; k'doshim, "the Holy (God)," Pro_9:10; Pro_30:3; adonim, for adon "lord". In the conception of Wisdom here presented to us in the text we have the germ of an idea which, on the principles of expansion, developed subsequently in the consciousness of the Christian Church into a definite identification of Wisdom with the Second Person of the blessed Trinity. There is a striking parallel to this passage in Luk_11:49, where Christ speaks of himself as ἡ Σοφία τοῦ Θεοῦ, "the Wisdom of God," that shall send prophets and apostles into the world, and thereby identifies himself with Wisdom (cf. this with Luk_11:20, Luk_11:21; Luk_7:1-50.). Again, a striking similarity is observable between the teaching of Divine Wisdom and that of the Incarnate Word, as much in their promises as in their threats and warnings. But it is difficult to determine with accuracy to what extent the Messianic import of the personification was present to the consciousness of the sacred writers, and whether Wisdom as here presented to us is simply a poetic and abstract personification or a distinct by-postatizing of the Word. Dorner, with reference to Luk_8:22, etc; says that though Wisdom is introduced speaking as a personality distinct from God, still the passage does not lead clearly to an hypostatizing of the Khochmah. Dollinger ('Heidenthum und Judenthum,' bk. 10. pt. 3. sec. 2 a, and Pro_8:22, etc.) maintains that Wisdom is "the personified idea of the mind of God in creation," rather than the presence of "a distinct hypostasis." Lucke (see references in Liddon, 'Bampton Lects.') holds that in Proverbs Wisdom is merely a personification It is clear that whatever is predicated of Wisdom in Pro_8:1-36. must be also predicated of her in the passage before us, in reference either to the hypostatic or opposite view. On the other hand, a large number of expositors, dating from the earliest periods of the Christian Church down to the present time, see in Wisdom a distinct hypostasis, or person—the Lord Jesus Christ. A fuller investigation of this subject will be seen in our remarks on Pro_8:1-36. For the present we observe that Wisdom is essentially Divine. Her authority, her utterances, whether of promise, threat, scorn, or vengeance, are the authority, the utterances, of God. Crieth; rather, crieth loudly, or aloud. The Hebrew verb ranan (רָנַן) is "to vibrate the voice," and conveys the idea of the clear loud ringing tones with which proclamations were made; cf. the Vulgate praedicare, and the Arabic clamitate, "to cry with a loud voice." Fleischer remarks that the Arabic rannan, which is allied to the Hebrew verb, is used of a speaker who has a clear piercing voice. In such a way does Wisdom cry without when making her address. She elevates her voice that all may hear. The verb in the original is tazonnah, the feminine singular of ranan, and predicate to "Wisdom," according to the rule that verbs in the singular are construed with plural nouns having a singular signification, especially the pluralis excellentiae. Without. בַּהוּץ (bakhuts) is here used adverbially, as in Gen_9:22, and signifies "in the open places," i.e. abroad, without, as opposed to the space within the walls. The writer here begins his enumeration of the five places wherein Wisdom preaches, viz.
(1) without,
(2) in the streets,
(3) in chief places of concourse,
(4) in the opening of the gates,
(5) in the city, all of which are public, and thus indicate the publicity of her announcements (with those comp. Pro_8:1; Pro_9:3).
She uttereth her voice; or, causeth her voice to be beard; represented in the Vulgate by dat vocem suam. and in the LXX. by παῤῥησίαν ἄγει (equivalent to "she observes free-spokenness"). The instrumentality which Wisdom uses in her public preaching are the prophets and teachers (Ecclesiasticus 24:33; Zockler, Vatablus, Mercerus). In the streets; literally, in the wide spares; the Hebrew, רחֹבוֹת (r'khovoth), being, as in Gen_26:22, "wide spaces," and corresponding to the πλατεία of the LXX.; plateae, Vulgate. The same places are indicated in Luk_14:21, where, in the parable of the marriage supper, the servants are bidden to go out into the streets (πλατείαι) and lanes of the city. The word is connected with the adjective rakhav (רָחַב), "broad," "wide;" and in 2Ch_32:6 is used to designate the ample space at the gates of Oriental cities (Gesenius), though here it seems to refer rather to "squares," large open spaces, not uncommon in Oriental cities—I saw one such at Aden—or it may refer to the broad crowded thoroughfares. The Syriac reading, in compitis, gives a different sense, as compitum, equivalent to "crossroads."
21She crieth in the chief place of concourse, in the openings of the gates: in the city she uttereth her words, saying,
The Pulpit Commentary
She crieth in the chief place of concourse. The chief place is literally the head (ראֹשׁ, rosh); here used figuratively for the place where streets or roads branch off in different directions, as in Eze_16:25, "the beginning of streets," or "the head of the way;" comp. Gen_2:10, where it is used of the point at which the four streams branched off; and the corresponding expression in Pro_8:2, "She staudeth in the top (rosh) of high places." Of concourse; הֹמִיּוֹת (homiyyoth) is the plural of the adjective, הומִי (homi): literally, "those who are making a noise," or "the tumultuous;" here, as in Isa_22:2 and 1Ki_1:41, used substantively for "boisterous, noisy places" (compare the Vulgate, in capite turbaram). The variation in the LXX; "on high walls," or "on the tops of the walls" (ἐπ ̓ ἄκρων δὲ τειχέων, super summos muros), which is adopted also in the Chaldee, Syriac, and Arabic Versions, arises from reading חוֹמוֹת (khomoth), "walls," for the Masoretic homiyyoth. In the openings of the gates. The opening (פֶתַח pethakh) is the opening of the gate, or the entrance by the gate (שַׁעַר, shaar), i.e. of the city, the introitus portae of the Chaldee and Syriac Versions. The openings of the gates would be thronged, as courts of justice were held at the gates (Deu_16:18; 2Sa_15:2); business was carried on there, as the selling and redemption of land (Gen_23:10-16; Rth_4:1); markets were also held there (2Ki_7:1-18); and the same localities were used for the councils of the state and conferences (Gen_34:20; 2Sa_3:27; 2Ch_18:9; Jer_17:19; comp. Pro_31:1-31 :33, "Her husband is known in the gates"). In place of the expression, "in the openings of the gates," the LXX. reads, Ἐπὶ δὲ πύλαις δυναστῶν παρεδρεύει, "And at the gates of the mighty she sits"—an interpolation which only partially represents the sense of the original, and which is adopted in the Arabic. In the next clause, for "in the city" is substituted ἐπὶ δὲ πύλαις πόλεως, "at the gates of the city." The Vulgate combines the separate clauses of the original in one—in foribus portarum urbis, "in the entrances and openings of the gates of the city." In the city (בָעִיר, bair); i.e. in the city itself (so Aben Ezra, ap. Gejerus), as opposed to the entrance by the gates, and so used antithetically (as Umbreit, Bertheau, Hitzig). The publicity of the teaching of Wisdom, observable in the places she selects for that purpose, also marked the public ministry of our Lord and his disciples, and finds an illustration in his command, "What ye hear in the ear, that preach ye upon the housetops" (Mat_10:27); i.e. give it all the publicity possible. The spirit of Wisdom, like that of Christianity, is aggressive.
She crieth in the chief place of concourse. The chief place is literally the head (ראֹשׁ, rosh); here used figuratively for the place where streets or roads branch off in different directions, as in Eze_16:25, "the beginning of streets," or "the head of the way;" comp. Gen_2:10, where it is used of the point at which the four streams branched off; and the corresponding expression in Pro_8:2, "She staudeth in the top (rosh) of high places." Of concourse; הֹמִיּוֹת (homiyyoth) is the plural of the adjective, הומִי (homi): literally, "those who are making a noise," or "the tumultuous;" here, as in Isa_22:2 and 1Ki_1:41, used substantively for "boisterous, noisy places" (compare the Vulgate, in capite turbaram). The variation in the LXX; "on high walls," or "on the tops of the walls" (ἐπ ̓ ἄκρων δὲ τειχέων, super summos muros), which is adopted also in the Chaldee, Syriac, and Arabic Versions, arises from reading חוֹמוֹת (khomoth), "walls," for the Masoretic homiyyoth. In the openings of the gates. The opening (פֶתַח pethakh) is the opening of the gate, or the entrance by the gate (שַׁעַר, shaar), i.e. of the city, the introitus portae of the Chaldee and Syriac Versions. The openings of the gates would be thronged, as courts of justice were held at the gates (Deu_16:18; 2Sa_15:2); business was carried on there, as the selling and redemption of land (Gen_23:10-16; Rth_4:1); markets were also held there (2Ki_7:1-18); and the same localities were used for the councils of the state and conferences (Gen_34:20; 2Sa_3:27; 2Ch_18:9; Jer_17:19; comp. Pro_31:1-31 :33, "Her husband is known in the gates"). In place of the expression, "in the openings of the gates," the LXX. reads, Ἐπὶ δὲ πύλαις δυναστῶν παρεδρεύει, "And at the gates of the mighty she sits"—an interpolation which only partially represents the sense of the original, and which is adopted in the Arabic. In the next clause, for "in the city" is substituted ἐπὶ δὲ πύλαις πόλεως, "at the gates of the city." The Vulgate combines the separate clauses of the original in one—in foribus portarum urbis, "in the entrances and openings of the gates of the city." In the city (בָעִיר, bair); i.e. in the city itself (so Aben Ezra, ap. Gejerus), as opposed to the entrance by the gates, and so used antithetically (as Umbreit, Bertheau, Hitzig). The publicity of the teaching of Wisdom, observable in the places she selects for that purpose, also marked the public ministry of our Lord and his disciples, and finds an illustration in his command, "What ye hear in the ear, that preach ye upon the housetops" (Mat_10:27); i.e. give it all the publicity possible. The spirit of Wisdom, like that of Christianity, is aggressive.
22How long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge?
The Pulpit Commentary
How long, ye simple ones, will ye love simplicity? etc. From this verse to the end of the chapter the sacred writer puts before us the words of Wisdom herself. The discourse begins in the same way as in Psa_4:2 (Zockler), and the classification of the persons addressed—the simple, the scorners, and the sinners—closely resembles that of Psa_1:1. In the order there is a progression from the least to the most culpable. The simple (פְתָיִם, p'thayim), as in Psa_1:4, those who are indifferent through thoughtlessness and inconsiderateness, and are thereby open to evil. The scorners (לֵצֵים, letsim); or, mockers, the same as the (לָצוֹן, latson) "scornful men" of Pro_29:8, derived from the root לּוּץ (luts), "to deride, mock," probably by imitating the voice in derision. The mockers are those who hold all things in derision, both human and Divine, who contemn God's admonitions, and treat with ridicule both threatenings and promises alike. Fools; כְסִילִים (ch'silim), a different word from the evilim of Pro_29:7, but signifying much the same, i.e. the obdurate, the hardened, stolidi, those who walk after the sight of their eyes and the imagination of their hearts—a class not ignorant of knowledge, but hating it because of the restraint it puts them under. The word occurs in Pro_17:10, in the sense of the incorrigible; in Pro_26:3, Pro_26:4 as a term of the greatest contempt. The enallage, or interchange of tenses in the original—the verbs "love" and "hate" being future, and "delight" being perfect—is not reproducible in English. The perfect is used interchangeably with the future where the action or state is represented as first coming to pass or in progress, and, as Zockler remarks, may be inchoative, and so be rendered "become fond of," instead of "be fond of." But it appears to represent not so much a state or action first coming to pass as in progress. Bottcher translates it by concupiverint, i.e. "How long shall ye have delighted in scorning?" The futures express "love" and "hate" as habitual sentiments (Delitzsch). It is to be noted that the language of Wisdom, in Pro_26:22 and Pro_26:23, is expressive of the most tender and earnest solicitude.
How long, ye simple ones, will ye love simplicity? etc. From this verse to the end of the chapter the sacred writer puts before us the words of Wisdom herself. The discourse begins in the same way as in Psa_4:2 (Zockler), and the classification of the persons addressed—the simple, the scorners, and the sinners—closely resembles that of Psa_1:1. In the order there is a progression from the least to the most culpable. The simple (פְתָיִם, p'thayim), as in Psa_1:4, those who are indifferent through thoughtlessness and inconsiderateness, and are thereby open to evil. The scorners (לֵצֵים, letsim); or, mockers, the same as the (לָצוֹן, latson) "scornful men" of Pro_29:8, derived from the root לּוּץ (luts), "to deride, mock," probably by imitating the voice in derision. The mockers are those who hold all things in derision, both human and Divine, who contemn God's admonitions, and treat with ridicule both threatenings and promises alike. Fools; כְסִילִים (ch'silim), a different word from the evilim of Pro_29:7, but signifying much the same, i.e. the obdurate, the hardened, stolidi, those who walk after the sight of their eyes and the imagination of their hearts—a class not ignorant of knowledge, but hating it because of the restraint it puts them under. The word occurs in Pro_17:10, in the sense of the incorrigible; in Pro_26:3, Pro_26:4 as a term of the greatest contempt. The enallage, or interchange of tenses in the original—the verbs "love" and "hate" being future, and "delight" being perfect—is not reproducible in English. The perfect is used interchangeably with the future where the action or state is represented as first coming to pass or in progress, and, as Zockler remarks, may be inchoative, and so be rendered "become fond of," instead of "be fond of." But it appears to represent not so much a state or action first coming to pass as in progress. Bottcher translates it by concupiverint, i.e. "How long shall ye have delighted in scorning?" The futures express "love" and "hate" as habitual sentiments (Delitzsch). It is to be noted that the language of Wisdom, in Pro_26:22 and Pro_26:23, is expressive of the most tender and earnest solicitude.
23Turn you at my reproof: behold, I will pour out my spirit unto you, I will make known my words unto you.
The Pulpit Commentary
Turn you at my reproof. A call is here made to repentance. The meaning seems to be "return to my reproof," i.e. place yourselves under my reproof (as Gejerus, Delitzsch), the לְ Being represented by ad, as in the Vulgate: convertimini ad correptionem meam. It is susceptible, however, of a different reading, i.e. "in consequence of, or because of (propter), my reproof," the prefix לְ being found in Num_16:34, "They fled at the cry," i.e. because of the cry. Reproof (תוֹכַחַת, thochakhath); i.e. rebuke, or correction, by words. The LXX. ἔλεγχος conveys the argumentative conviction which will be present in the reproof. The word occurs again in Num_16:23, Num_16:25, and Num_16:30 of this chapter, and also in Pro_3:11; Pro_5:12; Pro_6:23; Pro_27:5; Pro_29:15. Behold, I will pour out my Spirit unto you. The promise consequent upon, and the encouragement to, repentance. The promise is conditioned—if those addressed will heed the reproof of Wisdom, then she will pour forth her Spirit upon them, and cause them to know her words The verb hibbia (הִבִּיעַ), "to stream forth, or gush out," is here used figuratively. The outflow of the Spirit of Wisdom will be like the abundant and continuous gushing forth of water from the spring or fountain. The verb unites in it the figures of abundant fulness and refreshing invigoration (Umbreit, Elster); comp. Pro_15:2, Pro_15:28; Psa_59:7; Psa_119:171; Ecc_10:1. We have here striking anticipation of the prophecy of Joel (Joe_2:28). The Spirit is that of Wisdom "and understanding, the Spirit of counsel and godly strength, the Spirit of knowledge and true godliness" (see Confirmation Office). The explanation of Beda, that it signifies her anger, is clearly inadmissible. I will make known my words unto you; i.e. as the LXX; "I will teach you my word" (διδάξω), or as the Vulgate "show" (ostendam), "expound, or make clear." My words (d'vari); i.e. precepts, or doctrine, or secrets. An intimate relation subsists between the "Spirit" of Wisdom and her "words," with which it is parallel. The former is the illuminating, invigorating principle which infuses life and power into the "words" of Wisdom, which she has already given, and which are already in our possession. Wisdom stands in the same relation to her words as the Divine Logos does to his utterances, into which he infuses himself. "It is the Spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life" (Joh_6:63. See Delitzsch, Wardlaw, in loc.).
Turn you at my reproof. A call is here made to repentance. The meaning seems to be "return to my reproof," i.e. place yourselves under my reproof (as Gejerus, Delitzsch), the לְ Being represented by ad, as in the Vulgate: convertimini ad correptionem meam. It is susceptible, however, of a different reading, i.e. "in consequence of, or because of (propter), my reproof," the prefix לְ being found in Num_16:34, "They fled at the cry," i.e. because of the cry. Reproof (תוֹכַחַת, thochakhath); i.e. rebuke, or correction, by words. The LXX. ἔλεγχος conveys the argumentative conviction which will be present in the reproof. The word occurs again in Num_16:23, Num_16:25, and Num_16:30 of this chapter, and also in Pro_3:11; Pro_5:12; Pro_6:23; Pro_27:5; Pro_29:15. Behold, I will pour out my Spirit unto you. The promise consequent upon, and the encouragement to, repentance. The promise is conditioned—if those addressed will heed the reproof of Wisdom, then she will pour forth her Spirit upon them, and cause them to know her words The verb hibbia (הִבִּיעַ), "to stream forth, or gush out," is here used figuratively. The outflow of the Spirit of Wisdom will be like the abundant and continuous gushing forth of water from the spring or fountain. The verb unites in it the figures of abundant fulness and refreshing invigoration (Umbreit, Elster); comp. Pro_15:2, Pro_15:28; Psa_59:7; Psa_119:171; Ecc_10:1. We have here striking anticipation of the prophecy of Joel (Joe_2:28). The Spirit is that of Wisdom "and understanding, the Spirit of counsel and godly strength, the Spirit of knowledge and true godliness" (see Confirmation Office). The explanation of Beda, that it signifies her anger, is clearly inadmissible. I will make known my words unto you; i.e. as the LXX; "I will teach you my word" (διδάξω), or as the Vulgate "show" (ostendam), "expound, or make clear." My words (d'vari); i.e. precepts, or doctrine, or secrets. An intimate relation subsists between the "Spirit" of Wisdom and her "words," with which it is parallel. The former is the illuminating, invigorating principle which infuses life and power into the "words" of Wisdom, which she has already given, and which are already in our possession. Wisdom stands in the same relation to her words as the Divine Logos does to his utterances, into which he infuses himself. "It is the Spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life" (Joh_6:63. See Delitzsch, Wardlaw, in loc.).
24Because I have called, and ye refused; I have stretched out my hand, and no man regarded;
The Pulpit Commentary
Because I have called, and ye refused. A pause may be imagined, and seems to be implied, between this and the preceding verses (22 and 23), when the address passes into a new phase—from that of invitation and promise to that of judgment and stern denunciation (Pro_1:24-27). In the subsection the antecedent clauses are Pro_1:24, Pro_1:25, introduced by the conjunction "because" (יַעַן, yaan; quia, Vulgate), which expresses the reason or cause for the conclusion in Pro_1:26 and Pro_1:27, introduced by "I also," to which the "because" answers. A similar grammatical construction and judgment is to be found in Isaiah: "I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I Spake, they did not hear" (Isa_66:4; see also Jer_7:13). Refused; i.e. refused to hearken, as signified in the LXX. ὑπακούσατε. I have stretched out my hand. A forensic gesture to arrest attention. The expression is equivalent to "I have spread out my hands" (Isa_65:2); cf. "Then Paul stretched forth the hand (ἐκτείνας τὴν χεῖρα)" (Act_26:1). Regarded (מַקְשִׁיב, mak'shiv). The original idea of the verb קַשַׁב (kashav), used here, is that of erecting or pricking up the ear, like the Latin arrigere, sc. aures, in Plaut; 'Rud.,' 5, 2, 6; and cf. "arrectisque auribus adstant" (Virgil, 'AEneid,' 1:153).
Because I have called, and ye refused. A pause may be imagined, and seems to be implied, between this and the preceding verses (22 and 23), when the address passes into a new phase—from that of invitation and promise to that of judgment and stern denunciation (Pro_1:24-27). In the subsection the antecedent clauses are Pro_1:24, Pro_1:25, introduced by the conjunction "because" (יַעַן, yaan; quia, Vulgate), which expresses the reason or cause for the conclusion in Pro_1:26 and Pro_1:27, introduced by "I also," to which the "because" answers. A similar grammatical construction and judgment is to be found in Isaiah: "I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I Spake, they did not hear" (Isa_66:4; see also Jer_7:13). Refused; i.e. refused to hearken, as signified in the LXX. ὑπακούσατε. I have stretched out my hand. A forensic gesture to arrest attention. The expression is equivalent to "I have spread out my hands" (Isa_65:2); cf. "Then Paul stretched forth the hand (ἐκτείνας τὴν χεῖρα)" (Act_26:1). Regarded (מַקְשִׁיב, mak'shiv). The original idea of the verb קַשַׁב (kashav), used here, is that of erecting or pricking up the ear, like the Latin arrigere, sc. aures, in Plaut; 'Rud.,' 5, 2, 6; and cf. "arrectisque auribus adstant" (Virgil, 'AEneid,' 1:153).
25But ye have set at nought all my counsel, and would none of my reproof:
The Pulpit Commentary
Ye have set at nought; rather, rejected (Umbreit, Ewald, et alii). The Authorized Version rendering here is equivocal, inasmuch as it is capable of meaning "despised," whereas פְרַע (para) signifies "to let loose," "to let go" (cf. the German fahren lassen), and hence "to overlook, or reject." Its force is fairly represented in the LXX; Ἀκύρους ἐποιεῖτε ἐμὰς βουλὰς, "Ye rendered my counsel of no effect." Counsel (עֵצָה, etsah); i.e. advice, in the sense of recommendations for doing good, as opposed to reproofs for the avoidance of evil (see Pro_1:23 and Pro_1:30). Would none. The same verb, אַבַה (avah), occurs in Pro_1:10 and Pro_1:30, hence used with the negative לא (lo) in the sense of ἀπειθεῖν (LXX.), "to refuse compliance with," as in AEschylus, 'Agam.,' 1049.
Ye have set at nought; rather, rejected (Umbreit, Ewald, et alii). The Authorized Version rendering here is equivocal, inasmuch as it is capable of meaning "despised," whereas פְרַע (para) signifies "to let loose," "to let go" (cf. the German fahren lassen), and hence "to overlook, or reject." Its force is fairly represented in the LXX; Ἀκύρους ἐποιεῖτε ἐμὰς βουλὰς, "Ye rendered my counsel of no effect." Counsel (עֵצָה, etsah); i.e. advice, in the sense of recommendations for doing good, as opposed to reproofs for the avoidance of evil (see Pro_1:23 and Pro_1:30). Would none. The same verb, אַבַה (avah), occurs in Pro_1:10 and Pro_1:30, hence used with the negative לא (lo) in the sense of ἀπειθεῖν (LXX.), "to refuse compliance with," as in AEschylus, 'Agam.,' 1049.
26I also will laugh at your calamity; I will mock when your fear cometh;
The Pulpit Commentary
I also will laugh at your calamity; or, more accurately, in the time of your calamity; as in the Vulgate, in interitu vestro ridebo. The preposition prefixed to the substantive b'eyd'chem (בְּאֵידְכֵם) refers to the time, or state, or condition. In the time of their calamity wisdom will exult or rejoice. The LXX; Τῇ ὑμετέρᾳ ἀπλείᾳ ἐπιγελάσομαι, however, favours the rendering of the Authorized Version. Calamity (אֵיד, eyd) is heavy overwhelming misfortune, that which oppresses and crushes its victims. The terrific nature of the punishment of the wicked is marked by a succession of terms all of terrible import—calamity, fear, desolation, destruction, distress, and anguish (Pro_1:26, Pro_1:27). When these come upon them, then Wisdom will laugh and have them in derision. The verbs "laugh" (שָׂחַק, sakhak) and "mock" (לָעַג laag) are the same as in Psa_2:4, where they are rendered "to mock" and "have in derision." When your fear cometh; i.e. has actually arrived. Fear (פַחַד, pakhad); here used metonymically for that which causes the fear or terror (id, quod timebatis, Vulgate). There is a similar use of φόβος in 1Pe_3:14.
I also will laugh at your calamity; or, more accurately, in the time of your calamity; as in the Vulgate, in interitu vestro ridebo. The preposition prefixed to the substantive b'eyd'chem (בְּאֵידְכֵם) refers to the time, or state, or condition. In the time of their calamity wisdom will exult or rejoice. The LXX; Τῇ ὑμετέρᾳ ἀπλείᾳ ἐπιγελάσομαι, however, favours the rendering of the Authorized Version. Calamity (אֵיד, eyd) is heavy overwhelming misfortune, that which oppresses and crushes its victims. The terrific nature of the punishment of the wicked is marked by a succession of terms all of terrible import—calamity, fear, desolation, destruction, distress, and anguish (Pro_1:26, Pro_1:27). When these come upon them, then Wisdom will laugh and have them in derision. The verbs "laugh" (שָׂחַק, sakhak) and "mock" (לָעַג laag) are the same as in Psa_2:4, where they are rendered "to mock" and "have in derision." When your fear cometh; i.e. has actually arrived. Fear (פַחַד, pakhad); here used metonymically for that which causes the fear or terror (id, quod timebatis, Vulgate). There is a similar use of φόβος in 1Pe_3:14.
27When your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you.
The Pulpit Commentary
When your fear cometh as desolation. The imagery in this verse is borrowed from nature—from the tempest and whirlwind, which, in their impetuous fury, involve all in irretrievable ruin. The two leading ideas here in the writer's mind are calamity and fear. These—their fear, that which causes their fear; and their destruction, i.e. calamity—both representing Wisdom's, and so God's, judgment, will come on sinners as a wasting tempest and sweeping hurricane. The terror and devastation caused by these latter as they pass over the face of nature are employed to depict the alarm and ruin of sinners. Desolation; שַׁאֲוָה (shaavah) is a wasting, crashing tempest (cf. Pro_3:25; Zep_1:15), derived from שָׁאַה (shaah). "to make a crash," as of a house falling. The Vulgate reads, repentura calamitas; the LXX; ἄφνω θόρυβος; both bringing out the idea of suddenness, and the latter that of the uproar of the tempest. The Khetib, or traditional text of the manuscripts (כְשַׁאֲוָה), is equivalent to the Keri, or emended reading (כְשׁוֹאָה), and both appear to have the same root meaning. Destruction (אֵיד, eyd); the same as "calamity ' in the preceding verse. Whirlwind; סוּפָה (suphah), from the root סוּף (suph), "to snatch, or carry away," means a whirlwind carrying everything before it—the καταγίς of the LXX; or hurricane, as in Arist; 'Mund.,' 4, 16. Distress and anguish (צָרָה וְצוּקָה, tsarah v'tzukah). A corresponding alliteration occurs in Isa_30:6 and Zep_1:15. The root signification of the former is that of compression, reproduced in the LXX. θλίψις, and the Vulgate tribulatio; that of the latter is narrowness. LXX; πολιορκία, "a beleaguering;" Vulgate, angustga. The LXX. adds, at the close of this verse, ἢ ὅταν ἔρχηται ὑμῖν ὅλεθρος as explanatory.
When your fear cometh as desolation. The imagery in this verse is borrowed from nature—from the tempest and whirlwind, which, in their impetuous fury, involve all in irretrievable ruin. The two leading ideas here in the writer's mind are calamity and fear. These—their fear, that which causes their fear; and their destruction, i.e. calamity—both representing Wisdom's, and so God's, judgment, will come on sinners as a wasting tempest and sweeping hurricane. The terror and devastation caused by these latter as they pass over the face of nature are employed to depict the alarm and ruin of sinners. Desolation; שַׁאֲוָה (shaavah) is a wasting, crashing tempest (cf. Pro_3:25; Zep_1:15), derived from שָׁאַה (shaah). "to make a crash," as of a house falling. The Vulgate reads, repentura calamitas; the LXX; ἄφνω θόρυβος; both bringing out the idea of suddenness, and the latter that of the uproar of the tempest. The Khetib, or traditional text of the manuscripts (כְשַׁאֲוָה), is equivalent to the Keri, or emended reading (כְשׁוֹאָה), and both appear to have the same root meaning. Destruction (אֵיד, eyd); the same as "calamity ' in the preceding verse. Whirlwind; סוּפָה (suphah), from the root סוּף (suph), "to snatch, or carry away," means a whirlwind carrying everything before it—the καταγίς of the LXX; or hurricane, as in Arist; 'Mund.,' 4, 16. Distress and anguish (צָרָה וְצוּקָה, tsarah v'tzukah). A corresponding alliteration occurs in Isa_30:6 and Zep_1:15. The root signification of the former is that of compression, reproduced in the LXX. θλίψις, and the Vulgate tribulatio; that of the latter is narrowness. LXX; πολιορκία, "a beleaguering;" Vulgate, angustga. The LXX. adds, at the close of this verse, ἢ ὅταν ἔρχηται ὑμῖν ὅλεθρος as explanatory.
28Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me:
The Pulpit Commentary
The phase which the address now enters upon continues to the thirty-first verse. The change in this verse from the second to the third person is striking. It implies that Wisdom thinks fools no longer worthy of being addressed personally—"Quasi stultos indignos censunt ulteriori alloquio" (Gejerus and Michaelis). The declaration is the embodiment of the laughter and scorn of Pro_1:26. The three verbs, "they shall call," "they shall seek," "they shall find," occur in uncommon and emphatic forms in the original. They are some out of the few instances where the future terminations are inserted fully before the pronominal suffix. I will not answer. The distress and anguish consequent upon their calamity and fear lead them to pray, but there will be no answer nor heed given to their cry. They are not heard, because they do not cry rightly nor in the time of grace (Lapide). See the striking parallel to the tenor of this passage in Luk_13:24-28. They shall seek me early; i.e. diligently. The verb שָׁחַר (shakhar) is the denominative from the substantive שַׁחַר (shakar), "the dawn, morning," and signifies to go out and seek something in the obscurity of the morning twilight (Delitzsch, Zockler), and hence indicates diligence and earnestness in the search. Gesenius gives the same derivation, but connects it with the dawn in the sense of the light breaking forth, and thus, as it were, seeking (see also Pro_2:1-22 :27; Pro_7:15; Pro_8:17; Hos_5:15).
Pro_1:29, Pro_1:30
Belong to Pro_1:28, and are not the antecedent clauses to Pro_1:31, as Zochler remarks. They recapitulate the charges already made against the sinners in Pro_1:22 and Pro_1:25, and now set them forth as the ground or reason why Wisdom, on her part, turns a deaf ear to their entreatries. Wisdom will disregard the n because they have previously disregatded her. The connection is denoted in the LXX. by γὰρ, for the Hebrew takbath ki, equivalent to "because," and in the Authorized Version by the punctuation. Did not choose the fear of the Lord. The verb "to choose" (בָּחַר, bakhar) combines in itself the meanings of eligere and diligere (Fleischer), and therefore signifies here not only choice of, but also the fuller sense of love for, the fear of the Lord. They despised; i.e. rejected the reproof with scorn or derision, sneered or turned up their noses at it (μυκτηρίζειν, LXX.), disparaged it (detrahere, Vulgate), or, more strongly, as Gejerus says, execrated it. Their rejection of reproof is stigmatized in stronger terms than in Pro_1:25.
The phase which the address now enters upon continues to the thirty-first verse. The change in this verse from the second to the third person is striking. It implies that Wisdom thinks fools no longer worthy of being addressed personally—"Quasi stultos indignos censunt ulteriori alloquio" (Gejerus and Michaelis). The declaration is the embodiment of the laughter and scorn of Pro_1:26. The three verbs, "they shall call," "they shall seek," "they shall find," occur in uncommon and emphatic forms in the original. They are some out of the few instances where the future terminations are inserted fully before the pronominal suffix. I will not answer. The distress and anguish consequent upon their calamity and fear lead them to pray, but there will be no answer nor heed given to their cry. They are not heard, because they do not cry rightly nor in the time of grace (Lapide). See the striking parallel to the tenor of this passage in Luk_13:24-28. They shall seek me early; i.e. diligently. The verb שָׁחַר (shakhar) is the denominative from the substantive שַׁחַר (shakar), "the dawn, morning," and signifies to go out and seek something in the obscurity of the morning twilight (Delitzsch, Zockler), and hence indicates diligence and earnestness in the search. Gesenius gives the same derivation, but connects it with the dawn in the sense of the light breaking forth, and thus, as it were, seeking (see also Pro_2:1-22 :27; Pro_7:15; Pro_8:17; Hos_5:15).
Pro_1:29, Pro_1:30
Belong to Pro_1:28, and are not the antecedent clauses to Pro_1:31, as Zochler remarks. They recapitulate the charges already made against the sinners in Pro_1:22 and Pro_1:25, and now set them forth as the ground or reason why Wisdom, on her part, turns a deaf ear to their entreatries. Wisdom will disregard the n because they have previously disregatded her. The connection is denoted in the LXX. by γὰρ, for the Hebrew takbath ki, equivalent to "because," and in the Authorized Version by the punctuation. Did not choose the fear of the Lord. The verb "to choose" (בָּחַר, bakhar) combines in itself the meanings of eligere and diligere (Fleischer), and therefore signifies here not only choice of, but also the fuller sense of love for, the fear of the Lord. They despised; i.e. rejected the reproof with scorn or derision, sneered or turned up their noses at it (μυκτηρίζειν, LXX.), disparaged it (detrahere, Vulgate), or, more strongly, as Gejerus says, execrated it. Their rejection of reproof is stigmatized in stronger terms than in Pro_1:25.
29For that they hated knowledge, and did not choose the fear of the LORD:
30They would none of my counsel: they despised all my reproof.
31Therefore shall they eat of the fruit of their own way, and be filled with their own devices.
The Pulpit Commentary
Therefore they shall eat, etc. A further enlargement of the declaration of Wisdom, showing that their calamity is the result of their own ways. The futures are resumed in the original from Pro_1:28. The word "therefore" does not occur, but it is met with in the LXX; τοιγαροῦν; in the Vulgate, igitur; and in the Syriac, ideo. The truth here expressed is accordant with the tenor of the teaching of the Scripture (comp. Pro_14:14; Pro_22:8; Job_4:8; Isa_3:10; Gal_6:7, Gal_6:8), and with our daily experience of God's moral government of the world (see Butler, 'Analogy,' part 1, ch. 2, ad fin.). This sentiment of retributive punishment also found expression in Terence, "Tute hoc intristi, tibi omne est edendum" ('Phorm.,' 2. 1. 4). When we are punished, the blameworthiness lies not with God, but with us sinners (Wardlaw). They shall be failed; rather, satiated, or surfeited; saturabuntur (Vulgate). The verb שָׁבַע (shava) means not only "to fill," but "to be satiated or cloyed" (cf. Pro_14:14; Pro_25:16; Psa_88:3; Psa_123:4). Michaelis remarks on this word, "Ad nauseam implebuntur et comedent, ita ut consiliorum suorum vehementer tandem, sed nimis sero, ipsos poeniteat" (Michaelis, 'Notre Uberiores in Prov.'), "They shall be filled and eat ad nauseam, so that at length, but too late, they shall vehemently repent them of their own counsels." Counsels (מוֹעֵצוֹת, moetsoth); i.e. ungodly counsels, or evil devices. The word only occurs in the plural.
Therefore they shall eat, etc. A further enlargement of the declaration of Wisdom, showing that their calamity is the result of their own ways. The futures are resumed in the original from Pro_1:28. The word "therefore" does not occur, but it is met with in the LXX; τοιγαροῦν; in the Vulgate, igitur; and in the Syriac, ideo. The truth here expressed is accordant with the tenor of the teaching of the Scripture (comp. Pro_14:14; Pro_22:8; Job_4:8; Isa_3:10; Gal_6:7, Gal_6:8), and with our daily experience of God's moral government of the world (see Butler, 'Analogy,' part 1, ch. 2, ad fin.). This sentiment of retributive punishment also found expression in Terence, "Tute hoc intristi, tibi omne est edendum" ('Phorm.,' 2. 1. 4). When we are punished, the blameworthiness lies not with God, but with us sinners (Wardlaw). They shall be failed; rather, satiated, or surfeited; saturabuntur (Vulgate). The verb שָׁבַע (shava) means not only "to fill," but "to be satiated or cloyed" (cf. Pro_14:14; Pro_25:16; Psa_88:3; Psa_123:4). Michaelis remarks on this word, "Ad nauseam implebuntur et comedent, ita ut consiliorum suorum vehementer tandem, sed nimis sero, ipsos poeniteat" (Michaelis, 'Notre Uberiores in Prov.'), "They shall be filled and eat ad nauseam, so that at length, but too late, they shall vehemently repent them of their own counsels." Counsels (מוֹעֵצוֹת, moetsoth); i.e. ungodly counsels, or evil devices. The word only occurs in the plural.
32For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them.
The Pulpit Commentary
Wisdom now brings her address to a close by contrasting the destruction and ruin of the foolish, and the security of those who listen to her voice. The turning away; מְשׁוּבָה (m'shuvah), from שׁוּב(shuv), "to turn about, or to return" (which is used metaphorically of conversion), here means defection, turning away; and hence apostasy (aversio Vulgate, Chaldee Paraphrase, Syriac; perversitio, Cast. Version); the "backsliding" of Jer_8:5; Hos_11:7. Abea Ezra understands it to signify "ease," as in the marginal reading; but there seems no warrant for taking the word in that sense. The LXX. renders the passage quite differently, Ἀνθ ὧν γὰρ ἠδίκουν νηπίους φονευθησονταί "For because they wronged the young, they shall be slain;" so also the Arabic. The turning away is from the warnings and invitations of Wisdom, and implies rebelliousness against God. The prosperity. The word in the original (שַׁלְוָה, shal'vah) is here used in a bad sense, and means "carelessness, indolence," that carnal security which is induced by prosperity and worldly success, as in Jer_22:21, "I spoke to thee in thy prosperity (security), but thou saidst, I will not hear" (cf. Eze_16:49, where it is translated "idleness." So Dathe translates, "Incuria ignavorum eos perdit." The Chaldee Paraphrase and Syriac Versions read "error." It occurs in a good sense as "tranquillity," "security," in Pro_17:1 and Psa_122:7. The derivation of the word is from שָׁלָה (shalah). "to be tranquil, to be safe, secure." Marines remarks that it is more difficult to bear prosperity than adversity, because we endure adversity, we are corrupted by prosperity, and prosperity or ease makes fools mad. The false security of the prosperous is illustrated by our Lord in his parable of the rich fool (Luk_12:16-21). The LXX. differs again from the Hebrew in the second clause of this verse, καὶ ἐξετασμός ἀσεβεῖς ὀλεῖ; i.e. the carefully considered judgment of God concerning them shall destroy them. The LXX, is followed by the Arabia. Them; i.e. the fools themselves, and not other sinners, as Ben Ezra says, though the apparent security of fools, the impunity with which they seem to go on in their wickedness, and the success of their plans, may lead others to destruction.
Wisdom now brings her address to a close by contrasting the destruction and ruin of the foolish, and the security of those who listen to her voice. The turning away; מְשׁוּבָה (m'shuvah), from שׁוּב(shuv), "to turn about, or to return" (which is used metaphorically of conversion), here means defection, turning away; and hence apostasy (aversio Vulgate, Chaldee Paraphrase, Syriac; perversitio, Cast. Version); the "backsliding" of Jer_8:5; Hos_11:7. Abea Ezra understands it to signify "ease," as in the marginal reading; but there seems no warrant for taking the word in that sense. The LXX. renders the passage quite differently, Ἀνθ ὧν γὰρ ἠδίκουν νηπίους φονευθησονταί "For because they wronged the young, they shall be slain;" so also the Arabic. The turning away is from the warnings and invitations of Wisdom, and implies rebelliousness against God. The prosperity. The word in the original (שַׁלְוָה, shal'vah) is here used in a bad sense, and means "carelessness, indolence," that carnal security which is induced by prosperity and worldly success, as in Jer_22:21, "I spoke to thee in thy prosperity (security), but thou saidst, I will not hear" (cf. Eze_16:49, where it is translated "idleness." So Dathe translates, "Incuria ignavorum eos perdit." The Chaldee Paraphrase and Syriac Versions read "error." It occurs in a good sense as "tranquillity," "security," in Pro_17:1 and Psa_122:7. The derivation of the word is from שָׁלָה (shalah). "to be tranquil, to be safe, secure." Marines remarks that it is more difficult to bear prosperity than adversity, because we endure adversity, we are corrupted by prosperity, and prosperity or ease makes fools mad. The false security of the prosperous is illustrated by our Lord in his parable of the rich fool (Luk_12:16-21). The LXX. differs again from the Hebrew in the second clause of this verse, καὶ ἐξετασμός ἀσεβεῖς ὀλεῖ; i.e. the carefully considered judgment of God concerning them shall destroy them. The LXX, is followed by the Arabia. Them; i.e. the fools themselves, and not other sinners, as Ben Ezra says, though the apparent security of fools, the impunity with which they seem to go on in their wickedness, and the success of their plans, may lead others to destruction.
33But whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil.
The Pulpit Commentary
Hearkeneth unto me. Wisdom, in closing her address, draws a beautiful picture of the real security and peace of the righteous, as contrasted with the false security of the wicked. As on the one side rejection of her counsels, her warnings, and invitations, carries with it punishment and irretrievable ruin; so, on the other, the hearkening to her words, and loving obedience, are rewarded by her with the choicest blessings. Shall dwell safely; that is, with confidence, without danger (absque terrore, Vulgate). The phrase, שָכַן בֶּטַד (shachan betakh), is used in Deu_33:12-18 of the safety with which the covenant people should dwell in the land that God had given them; but it is capable of a further extension of meaning beyond mere temporal security, viz. to the spiritual peace of the righteous. The psalmist also employs it to describe the confidence with which he awaits the resurrection, when he says, "My flesh also shall rest in hope [or, 'dwell confidently']" (Psa_16:9). So here Wisdom promises that he who hearkens to her shall dwell calmly and undisturbed amidst the distractions of the world. The promise agrees with the description of Wisdom elsewhere that "her ways are ways of pleasantness, and all her paths are peace." And shall be quiet; (שַׁאֲנַן, shaanan, perfect pilel). Wisdom regards her assurance as already accomplished, and hence the perfect in the original is used for the future. The hearers and doers of her will shall live in tranquillity; nay, they are already doing so. It is a thing not only in prospect, but in possession. From fear of evil; i.e. either without any fear of evil, fear being removed (timore sublato, Vulgate), or, as the Authorized Version expresses it, connecting the phrase more intimately with the verb—"quiet from fear of evil." It is not only evil, רֲעַה (raah), in its substantial form, as calamity, they are to be free from, but even the fear of it. The tranquillity will be supreme.
Hearkeneth unto me. Wisdom, in closing her address, draws a beautiful picture of the real security and peace of the righteous, as contrasted with the false security of the wicked. As on the one side rejection of her counsels, her warnings, and invitations, carries with it punishment and irretrievable ruin; so, on the other, the hearkening to her words, and loving obedience, are rewarded by her with the choicest blessings. Shall dwell safely; that is, with confidence, without danger (absque terrore, Vulgate). The phrase, שָכַן בֶּטַד (shachan betakh), is used in Deu_33:12-18 of the safety with which the covenant people should dwell in the land that God had given them; but it is capable of a further extension of meaning beyond mere temporal security, viz. to the spiritual peace of the righteous. The psalmist also employs it to describe the confidence with which he awaits the resurrection, when he says, "My flesh also shall rest in hope [or, 'dwell confidently']" (Psa_16:9). So here Wisdom promises that he who hearkens to her shall dwell calmly and undisturbed amidst the distractions of the world. The promise agrees with the description of Wisdom elsewhere that "her ways are ways of pleasantness, and all her paths are peace." And shall be quiet; (שַׁאֲנַן, shaanan, perfect pilel). Wisdom regards her assurance as already accomplished, and hence the perfect in the original is used for the future. The hearers and doers of her will shall live in tranquillity; nay, they are already doing so. It is a thing not only in prospect, but in possession. From fear of evil; i.e. either without any fear of evil, fear being removed (timore sublato, Vulgate), or, as the Authorized Version expresses it, connecting the phrase more intimately with the verb—"quiet from fear of evil." It is not only evil, רֲעַה (raah), in its substantial form, as calamity, they are to be free from, but even the fear of it. The tranquillity will be supreme.
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Proverbs
Chapter 1
Translated out of the original tongues, and with the former translations diligently compared and revised.
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“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105