Whenever the introduction to this book is written, some portions of this chapter may be moved to the introduction.

Preface:

This first chapter of Proverbs lays out the fundamental walk of the believer, and the alternatives offered to those who reject God and His Truth. For those who want a pamphlet-sized description of the spiritual life and its alternatives, Prov. 1 is that pamphlet.

The Santa Barbara Community Church: The book of Proverbs is simply about godly wisdom, how to attain it, and how to use it in everyday living...The wisdom of Proverbs is not theoretical. It assumes that there is a right way and a wrong way to live.

This should be the most extensive examination of Proverbs 1 available, where you will be able to examine in depth every word of the original text. The entire exegesis of this chapter will be, in essence, a book.

Outline of Chapter 1:

Introduction

         v.       1            Title of the Book

         vv.     2–6           The Purpose of Proverbs

         v.       7            The Fundamental Principle of Proverbs

         vv.     8–9           The Training by Parents

         vv.    10–19         Warning Young People about the Lure of Criminality

         vv.    20–33         Wisdom and the Revealed God Speak

Addendum

Charts, Graphics and Short Doctrines:

         Preface               Quotations

         Introduction         The Principals of Proverbs 1

         Introduction         The Prequel of Proverbs 1

         Introduction         A Synopsis of Proverbs 1

         Introduction         Henry Halley’s Brief Outline/Synopsis of Proverbs 1

         Introduction         Clarke’s Outline of Proverbs 1

         v.       1              What is a Proverb?

         v.       1              The Organic Formation of the Canon of Scripture

         v.       1              Solomon’s Age When Becoming King

         v.       1              When Critics Ask, How can a sinner like Solomon write Scripture?

         v.       1              Who Wrote Proverbs?

         v.       1              What commends Solomon, by the Preacher’s Complete Homiletical Commentary

         v.       2              Mark Copeland on the Purpose of Proverbs

         v.       2              Defining Wisdom, from Various Sources

         v.       2              Bullinger on the words translated wisdom in the book of Proverbs

         v.       2              More on Wisdom, from Various Sources

         v.       2              Wisdom in the Book of Proverbs

         v.       2              Mark Copeland Outlines the Sources of Wisdom

         v.       2              Pronouncing châk^emâh (חָכְמָה) [pronounced khawk^e-MAW]

         v.       2              Defining Instruction, from Various Sources

         v.       2              Instruction in the Book of Proverbs

         v.       2              Defining Understanding, from Various Sources

         v.       2              To Understand, to Discern in Proverbs

         v.       2              Grace Bible Church’s “Doctrine of Authority”

         v.       2              Links to Doctrines of Authority

         v.       3              Two ways of translating sâkal

         v.       3              Sâkal in Proverbs

         v.       3              Equity, from various sources

         v.       3              Equity in Proverbs

         v.       3              What you may judge

         v.       3              Proverbs 1:3 (a graphic)

         v.       4              Defining Prudence

         v.       4              Who are the Simple Ones?

         v.       4              Defining the Simple Ones

         v.       4              Defining Discretion

         v.       4              Discretion in Proverbs

         v.       4              Thomas Constable Chart on Proverbs 1:2–4

         v.       4              John E. Johnson on the 4 Objectives of the Book of Proverbs

         v.       4              Ray Pritchard on What you might learn from Proverbs

         v.       5              Leqach in Proverbs

         v.       5              Defining Sound Counsel

         v.       5              Tach^ebûwlâh in Proverbs

         v.       5              Proverbs 1:5 (a graphic)

         v.       5              The Structure of Proverbs 1:1–5

         v.       6              The Old Testament and Typology

         v.       6              The Organization of Prov. 1:2–6 (Keil and Delitzsch)

         v.       6              The Pulpit Commentary on Proverbs 1:6

         v.       6              The Purpose of the Book of Proverbs (from the NET Bible)

         v.       6              The Purpose of Proverbs (a graphic)

         v.       7              Various Expositors on Fear of the Lord

         v.       7              The Abbreviated Doctrine of Fear of the Lord

         v.       7              Addendum to Fear of Yehowah by Robert J. Morgan

         v.       7              Beginning, as found in Proverbs

         v.       7              The God-ward and Man-ward Sides of the Edification Complex

         v.       7              The Alternative to Fear of God

         v.       7              Portrait of a Fool

         v.       7              The Fool in Proverbs

         v.       7              Proverbs 1:7 Graphic

         v.       7              Proverbs 1:7 (a graphic)

         v.       7              How Proverbs Would Look in Book Format

         v.       8              The New American Bible on Proverbs 1:8–19

         v.       8              Bullinger on the Organization of Proverbs 1:8–19

         v.       8              Torah, as found in Proverbs

         v.       8              Ann Landers Letter about Motherhood

         v.       8              Mark Copeland on the Wisdom of Listening to Your Parents

         v.       8              Why Marriage Matters by Brad Wilcox (& colleagues)

         v.       8              Proverbs 1:8 (a graphic)

         v.       9              Parents’ Basic Training for Their Children

         v.       9              Proverbs 1:7–9 (a graphic)

         v.      10              Peter Pett’s Chiasmos of Proverbs 1:10–19

         v.      10              Peter Pett on the use of my son in Proverbs

         v.      10              Enticements to Young People

         v.      12              Sheol, by Precept Austin

         v.      12              The Doctrine of Murder

         v.      14              The Doctrine of Socialism

         v.      14              Summarizing the Promises of the Criminals

         v.      14              John Hunter on the Enticements of Sin to the Young Man

         v.      15              The Right Path

         v.      15              Robby Dean’s Appended Doctrine of Separation

         v.      16              Mark Copeland Outlines the Danger of Evil Companions and the Solution

         v.      18              Spreading nets in front of any bird

         v.      20              The New American Bible Organizes Proverbs 1:20–33

         v.      20              Peter Pett’s Chiasmic Approach to Proverbs 1:20–33

         v.      20              Commentators on Wisdom

         v.      20              Commentators on the Personification of Wisdom

         v.      21              Maranatha Church’s The Importance of Bible Doctrine

         v.      21              Links to the Importance of Bible Doctrine

         v.      22              Commentators on the Classes of People

         v.      22              The three types of men who are negative toward Bible doctrine

         v.      22              The Pulpit Commentary on this Call of Wisdom

         v.      23              The wisdom of God is the voice of God

         v.      23              Proverbs 1:23 Describes the Spiritual Life for Those Given the Spirit

         v.      23              Proverbs 1:23 (a graphic)

         v.      24              God Speaks to the People of Israel

         v.      24              The Importance of Bible Doctrine

         v.      24              God Calls to Israel and Israel Rebuffs God

         v.      25              Basic Divine Discipline

         v.      25              Barnhouse on the Roaring Lion

         v.      30              Peter Pett Points out Parallel Passages—Proverbs 1:24 and 1:29–30

         v.      31              Map of the British Empire

         v.      31              United States Military Bases throughout the World

         v.      33              Proverbs 1:32–33 (a graphic)

         v.      33              Mark Copeland Outlines the Call of Wisdom (Sophia)

         Addendum          Ray Pritchard’s Three Conclusions

         Addendum          The Fundamentals of the Faith and Proverbs 1

         Addendum          Why Proverbs 1 is in the Word of God

         Addendum          What We Learn from Proverbs 1

         Addendum          A Complete Translation of Proverbs 1

         Addendum          Word Cloud from a Reasonably Literal Paraphrase of Proverbs 1

         Addendum          Word Cloud from Exegesis of Proverbs 1

——————————

An Introduction to Proverbs 1

I ntroduction: Proverbs 1 is essentially a primer on the basic spiritual life (and there is enough overlap to call this a primer on the Christian life). Although salvation is not really a part of this study, everything which is based upon salvation is. So, there is an implicit assumption that the reader has believed in the Revealed God (Jesus Christ in our dispensation). However, even the unbeliever can find wisdom and direction for life in this book.

Solomon identifies himself an the author, identifies the purpose of the book of Proverbs, and then lays out the fundamental principle all wisdom: The fear/respect of the Lord is the foundation of knowledge; [and it is] the fool who despises wisdom and instruction.

Solomon names himself as being the author, but he certainly was raised by his father David, who clearly taught him (see Prov. 1:1, 8–10). Later, in Prov. 4:3–5, Solomon writes: When I was a son with my father, tender, the only one in the sight of my mother, he taught me and said to me, "Let your heart hold fast my words; keep my commandments, and live. Get wisdom; get insight; do not forget, and do not turn away from the words of my mouth. So, Solomon must have learned a great deal of Bible doctrine from his father, David.

There is a natural progression in this book, which takes a person from childhood to being an adult and the basic advice for each period of time. However, all of the book of Proverbs is founded upon the principle that, the fear/respect of Y^ehowah is the foundation of all knowledge and wisdom.

The first place a young believer hears the instruction of divine truth and establishment truth is from his mother and father; and from them comes a warning to avoid all criminal activity.

Once a child becomes a young adult, the teaching of wisdom could be found throughout Jerusalem in several public places—and Solomon then names 3 categories of men who reject wisdom.

The basic spiritual life is laid out in v. 23, where the believer is turned around at God’s reproof, and then is indued with the Holy Spirit, and ready and willing to lean Bible doctrine.

God will call to some men, and they will reject Him. There will come a time when disaster strikes, and even if those who rejected Him now call upon Him, He will not answer them. They will eat the [rotted] fruit of the trees along the path they have set for their own lives.

Solomon then sums up this chapter by saying, “You can turn away from doctrine and you will be destroyed; or you can listen and adhere to the Word of God, and you will be safe and at ease.”

The warning at the end of this chapter is quite sobering for us in the United States: Because I have called and you refused to listen, have stretched out my hand and no one has heeded, because you have ignored all My counsel and would have none of my reproof, I also will laugh at your calamity; I will mock when terror strikes you, when terror strikes you like a storm and your calamity comes like a whirlwind, when distress and anguish come upon you. Then they will call upon me, but I will not answer; they will seek Me diligently but will not find Me. Because they hated knowledge and did not choose the fear of the LORD, would have none of My counsel and despised all My reproof, therefore they shall eat the fruit of their way, and have their fill of their own devices. (Prov. 1:24–31; ESV; capitalized)

Poole: Proverbs are ancient, and wise, and short sayings in common use; whereof some are plain and easy, others are intricate and obscure.

Condensing this chapter to 3 sections was quite common. Arno Gaebelein writes:

1. The Introduction (Proverbs 1:1-7)

2. Warning against evil companions and covetousness (Proverbs 1:8-19)

3. The appeal of wisdom (Proverbs 1:20-33).

Matthew Henry makes a very weird assertion: Those who read David's psalms, especially those towards the latter end, would be tempted to think that religion is all rapture and consists in nothing but the ecstasies and transports of devotion. Then Henry goes on to speak of the practicality of Proverbs. Whereas, Proverbs is a very practical book, David’s psalms are not all rapture and ecstasies. I have exegeted maybe 3 or 4 dozen of his psalms, and I found them to be consistently filled with important content.

Wilkinson: Proverbs is the most intensely practical book in the Old Testament because it teaches skillful living in the multiple aspects of everyday life. Its specific precepts include instruction on wisdom and folly, the righteous and the wicked, the tongue, pride and humility, justice and vengeance, the family, laziness and work, poverty and wealth, friends and neighbors, love and lust, anger and strife, masters and servants, life and death. Proverbs touches upon every facet of human relationships, and its principles transcend the bounds of time and culture.

Deffinbaugh: Proverbs chapter 1 is like a road map in that it outlines life in terms of only two ways--the way of wisdom and the way of folly. Wisdom leads to peace and security, while the way of folly ends with death and destruction. Everyone is on one of these two paths. The way of folly is characterized by evil me n who seek material gain through violence. The way of wisdom is entered by fearing God and forsaking evil.

There are some who appear to desire knowledge, but they believe that they must seek for it. God does not hide wisdom from mankind—He reveals it in His Word.

Is there any book written by any man about wisdom and about doing right which comes to mind which is known and revered by even one-hundredth of those who know and revere this book of Proverbs? So many authors over time have written so many books; and philosophy and morality have been in the forethought of mankind from the earliest writings—so where else do men, as a whole, turn for wisdom? Is there such a chapter in the Koran? Has Confucius or Plato or any man written a book or a chapter where mankind turns to again and again for guidance? I can think of none. And even if one comes to your mind, how many others would say, “Oh, yeah, I read that. A lot of great things in there to think about.” And yet, this one man, 3000 years ago, sits down, and writes a book like this—and it remains to this day the preeminent book of wisdom.

In this study, we are going to make a very simple assumption: the proverbs of the Bible can be translated. This may seem absurd in its obviousness, but some proverbs are clearly trapped within the language of their birth, which are not easily translated into other languages. There was a Spanish movie that came out in 2001 entitled Amores Perros. The simple translation is, Love of Dogs. And because this movie was a trio of stories involving people, love and dogs, one might think that he has understood the title quite well. However, Love of Dogs does not really communicate what the title intends to convey, which is, according to a friend of mine, Love is a Bitch.

However, the proverbs found in this book that we will study are the words of God, and therefore must be both universal and transportable into any other language.

Richard Trench writes: [Often] the proverbs of a language are so frequently its highest bloom and flower, while yet so much of their beauty consists often in curious felicities of diction pertaining exclusively to some single language, either in a rapid conciseness to which nothing tantamount exists elsewhere, or in rhymes which it is hard to reproduce, or in alliterations which do not easily find their equivalents, or in other verbal happinesses, lies the difficulty which is often felt, which I shall often in these lectures feel, of transferring them without serious loss from one language to another.

Simply because this is the Word of God, that cannot be the case. Certainly, some proverbs will require more work than others to fully appreciate—and it is even possible that some cannot be fully explained—but this is the Word of God, and therefore, we may expect God the Holy Spirit to enlighten us again and again, every time that we return here to apprehend what God has for us.

A second, also elementary, assumption is made—because this is the Word of God, these proverbs will be in the realm of good, orthodox theology. It does not matter when these words were recorded, who was the hand that put them to paper, and who said them first—we know these writings to be inspired by God the Holy Spirit.

——————————

Title of the Book

Dr. Thomas Constable: These verses [vv. 1–7] set forth the title, the purpose, and the thesis of the Book of Proverbs. Far from being a hodgepodge of miscellaneous sayings, the book gives evidence of careful organization in this opening segment.

Here is how others have translated this verse:

Ancient texts:                       Note: I compare the Hebrew text to English translations of the Latin, Syriac and Greek texts, using the Douay-Rheims translation ; George Lamsa’s translation, and Sir Lancelot Charles Lee Brenton’s translation as revised and edited by Paul W. Esposito, respectively. I often update these texts with non-substantive changes (e.g., you for thou, etc.). I often use the text of the Complete Apostles’ Bible instead of Brenton’s translation, because it updates the English text.

The Septuagint was the earliest known translation of a book (circa 200 b.c.). Since this translation was made before the textual criticism had been developed into a science and because different books appear to be translated by different men, the Greek translation can sometimes be very uneven.

When there are serious disparities between my translation and Brenton’s (or the text of the Complete Apostles’ Bible), I look at the Greek text of the Septuagint (the LXX) to see if a substantive difference actually exists (and I reflect these changes in the English rendering of the Greek text). I use the Greek LXX with Strong’s numbers and morphology available for e-sword. The only problem with this resource (which is a problem for similar resources) is, there is no way to further explore Greek verbs which are not found in the New Testament. Although I usually quote the Complete Apostles’ Bible here, I have begun to make changes in the translation when their translation conflicts with the Greek and note what those changes are.

The Masoretic text is the Hebrew text with all of the vowels (vowel points) inserted (the original Hebrew text lacked vowels). We take the Masoretic text to be the text closest to the original. However, differences between the Masoretic text and the Greek, Latin and Syriac are worth noting and, once in a great while, represent a more accurate text possessed by those other ancient translators.

In general, the Latin text is an outstanding translation from the Hebrew text into Latin and very trustworthy (I say this as a non-Catholic). Unfortunately, I do not read Latin—apart from some very obvious words—so I am dependent upon the English translation of the Latin (principally, the Douay-Rheims translation).

Underlined words indicate differences in the text.

Bracketed portions of the Dead Sea Scrolls are words, letters and phrases lost in the scroll due to various types of damage. Underlined words or phrases are those in the Dead Sea Scrolls but not in the Masoretic text.

I will only list the translation from the Dead Sea Scrolls if it exists and if it is different from the Masoretic text.

Ancient texts:

Masoretic Text (Hebrew)        Proverbs of Solomon ben David, king of Israel.

Latin Vulgate                          The parables of Solomon, the son of David, king of Israel,...

Peshitta (Syriac)                    The proverbs of Solomon the son of David, king of Israel:...

Septuagint (Greek)                The Proverbs of Solomon son of David, who reigned in Israel:...

Significant differences:           None.

Thought-for-thought translations; paraphrases:

Common English Bible           Purpose of Proverbs

The proverbs of Solomon, King David's son, from Israel:...

Contemporary English V.       These are the proverbs of King Solomon of Israel, the son of David.

Easy English                          This book sets out Solomon's proverbs (wise words). Solomon was David's son, and the king of Israel. His proverbs will help you in many ways.

Donald Hunt’s Paraphrase    These are the proverbs of King Solomon of Israel, David’s son:...

New Berkeley Version           The Proverbs of Solomon son of David, king of Israel:... The Hebrew word Nisble, “Proverbs,” applies to a comparison. Bible proverbs are wise sayings, varying from moral maxims to the lengthy discourses of ch. 1–9. Solomon is the principal author. Other inspired writers contributed, see 30:1 31:1.

New Century Version             The Importance of Proverbs

These are the wise words of Solomon son of David, king of Israel.

New Life Bible                        These are the wise sayings of Solomon, son of David, king of Israel:...

New Living Translation           The Purpose of Proverbs

These are the proverbs of Solomon, David's son, king of Israel.

The Voice                               I, Solomon, David's son and Israel's king, pass on to you these proverbs—a treasury of wisdom—...

Partially literal and partially paraphrased translations:

American English Bible          These are the proverbs of Solomon, the son of David, who reigned over Israel.

International Standard V        Introduction and Purpose

The proverbs of David's son Solomon, king of Israel.

Names of God Bible               The Reasons for Proverbs

The proverbs of Solomon, David's son who was king of Israel, given...

New Advent (Knox)Bible        These proverbs were written by David's son Solomon, that was king of Israel,...

New American Bible (2011)              The proverbs [Proverbs: the Hebrew word mashal is broader than English "proverb," embracing the instructions of chaps. 1-9 and the sayings, observations, and comparisons of chaps. 10-31.] of Solomon,a the son of David,

king of Israel:...

[1:1-7] The prologue explains the purpose of the book. The book has a sapiential, ethical, and religious dimension: to bring the inexperienced to knowledge and right conduct, to increase the facility of those already wise for interpreting proverbs, parables and riddles, and to encourage the fulfillment of one's duties to God.

NIRV                                      Purpose

These are the proverbs of Solomon. He was the son of David and the king of Israel.

Today’s NIV                          Purpose and Theme

The proverbs of Solomon son of David, king of Israel.

Mostly literal renderings (with some occasional paraphrasing):

enjamin Brodie expanded      The proverbs [wise & ethical maxims] of Solomon, son of David, [3rd] king of Israel:...

The Expanded Bible              The Importance of Proverbs

These are the ·wise words [proverbs] of Solomon son of David, king of Israel.

Ferar-Fenton Bible                 The Proverbs of Solomon-Ben-David, King of Israel,...

NET Bible®                             Introduction to the Book

The Proverbs of Solomon [The phrase "The Proverbs of Solomon" is a title for the entire book. The title does not imply that Solomon authored all the proverbs in this collection; some sections are collections from different authors: the sayings of the wise (Prov. 22:17 — Prov. 24:22), more sayings of the wise (Prov. 24:23–34), the words of Agur (Prov. 30:1–33) and Lemuel (Prov. 31:1–9). The title does not imply that the book was in its final canonical form in the days of Solomon; the men of Hezekiah added a collection of Solomonic proverbs to the existing form of the book (Prov. 25:1 — Prov. 29:27). The original collection of Solomonic proverbs appears to be the collection of short pithy sayings in Prov. 10:1 — Prov. 22:16, and the title might have originally introduced only these. There is question whether chapters 1–9 were part of the original form of the book in the days of Solomon because they do not fit under the title; they are not "proverbs" per se (sentence sayings) but introductory admonitions (longer wisdom speeches). Chapters 1–9 could have been written by Solomon and perhaps added later by someone else. Or they could have been written by someone else and added later in the days of Hezekiah.] son of David [The designation "son of David" is in apposition to the name Solomon, as are the following nouns, further explaining the name.], king of Israel [The phrase "the king of Israel" is in apposition to the name Solomon.]:... When it comes to making an actual material change to the text, the NET Bible® is pretty good about indicating this. Since most of these corrections will be clear in the more literal translations below and within the Hebrew exegesis itself, I will not continue to list every NET Bible® footnote.

Jewish/Hebrew Names Bibles:

Complete Jewish Bible           The proverbs of Shlomo the son of David, king of Isra'el,...

exeGeses companion Bible   The proverbs of Shelomoh

the son of David sovereign of Yisra El:...

Orthodox Jewish Bible           Mishlei Sh'lomo Ben Dovid, Melech Yisroel;...

The Scriptures 1998              The proverbs of Shelomoh son of Dawi, sovereign of Yisraʼĕl:...

Literal, almost word-for-word, renderings:

The Amplified Bible                The proverbs (truths obscurely expressed, maxims, and parables) of Solomon son of David, king of Israel:...

Kretzmann’s Commentary    The Title and the Introduction

The proverbs of Solomon, the son of David, king of Israel, 1Kings 1:39 2:12, a proverb, in this connection, designating a maxim or aphorism rather than a popular proverbial saying; ...

NASB                                     The Usefulness of Proverbs

The proverbs of Solomon the son of David, king of Israel:...

New King James Version       The Beginning of Knowledge

The proverbs of Solomon the son of David, king of Israel:...

Syndein/Thieme                     Proverbs {mashal} of Solomon, Son of David, King of Israel. {Note: The book of proverbs is Solomon's collection of sayings. They are not all his original sayings. Solomon was the second son of David by Bathsheba (the first child of David's rape of Bathsheba died). Mashal means to rule or govern. A proverb is a rule by which you should run your life.}.

World English Bible                The proverbs of Solomon, the son of David, king of Israel:...

Young's Updated LT              The Proverbs of Solomon, son of David, king of Israel:...

The gist of this verse:          The title of this book is, The Proverbs of Solomon ben David, king of Israel.

Translation: [These are] the Proverbs of Solomon... This first verse is essentially the title of the book, followed by the author (s).

In this book, these tend to be fairly pithy sayings which have very practical application. Although I will certainly try to explain and elaborate each proverb, many of them are quite clear when well-translated.

Bridgeway Bible Commentary: Proverbs help develop the mind as people think out their meanings. These meanings are sometimes expressed in figures of speech, other times plainly; sometimes with humour, other times with irony. But the guiding principle in searching for true wisdom is a respectful relationship with the holy God.

John A. James [Proverbs are employed] not to argue or persuade-but to dictate. In order to render their precepts more pleasing, as well as more powerful, the instructors of mankind have ever illuminated them with metaphors, comparisons, and other embellishments. Proverbs prevailed much among the Hebrews, and continued to the latest ages of their literature.

The proverbs of this book tend to focus upon right living. Now, the basis of right living is faith in the Revealed God and knowledge of Him. However, there are a great many proverbs which simply deal with practical matters and may be understood as representative of the laws of divine establishment in nation Israel (and in most any nation). That is, the average person could read this book and see how to conduct himself in life—whether he is a believer or not. Obviously, given v. 7 (The fear of the LORD is the beginning of knowledge; fools despise wisdom and instruction. —ESV); utmost importance is placed upon not just faith in the True God but a concentration on Him throughout our lives as well. However, concepts like “Avoid criminal behavior” (vv. 10–19) can be taken to heart by all young people.

Regarding this title, the NET Bible writes: The phrase "The Proverbs of Solomon" is a title for the entire book. The title does not imply that Solomon authored all the proverbs in this collection; some sections are collections from different authors: the sayings of the wise (Prov. 22:17 — Prov. 24:22), more sayings of the wise (Prov. 24:23–34), the words of Agur (Prov. 30:1–33) and Lemuel (Prov. 31:1–9). The title does not imply that the book was in its final canonical form in the days of Solomon; the men of Hezekiah added a collection of Solomonic proverbs to the existing form of the book (Prov. 25:1 — Prov. 29:27). The original collection of Solomonic proverbs appears to be the collection of short pithy sayings in Prov. 10:1 — Prov. 22:16, and the title might have originally introduced only these. There is question whether chapters 1–9 were part of the original form of the book in the days of Solomon because they do not fit under the title; they are not "proverbs" per se (sentence sayings) but introductory admonitions (longer wisdom speeches). Chapters 1–9 could have been written by Solomon and perhaps added later by someone else. Or they could have been written by someone else and added later in the days of Hezekiah. On the other hand, all the Solomon has to say about wisdom as apropos to his thinking and David’s teaching.

Daniel Whedon: Our word “proverb,” in its more specific sense, (taken as an abbreviation of proverbia, for words, that is, many in one, or a word for many,) is a suitable name for this book, a great portion of which consists of short, comprehensive utterances, giving character to the work.

It is actually quite unusual to find the name of the author at the beginning of the book. The psalms are an exception to this.

Back to Solomon.

Over his entire lifetime, Solomon wrote quite a number of proverbs. 1Kings 4:32 He created three thousand proverbs; his songs added up to 1,005. (MSG) There are only 659 verses in the book of Proverbs; so, quite obviously, they do not contain all of Solomon’s work. God the Holy Spirit apparently chose not to include all of them, for whatever reason.

I have to admit to being more amazed at Solomon’s musical gifts. How in the world did he write over 1000 songs? Only two of his psalms are recorded in Scripture (Psalm 72 and 127). I would not be shocked if he wrote a number of love songs. He did, after all, have 1000 wives and mistresses.

Solomon was quite an intellect, which Scripture attests to. 1Kings 4:29–31 And God gave Solomon wisdom and understanding beyond measure, and breadth of mind like the sand on the seashore, so that Solomon's wisdom surpassed the wisdom of all the people of the east and all the wisdom of Egypt. For he was wiser than all other men, wiser than Ethan the Ezrahite, and Heman, Calcol, and Darda, the sons of Mahol, and his fame was in all the surrounding nations. (ESV)

Matthew Henry: The Roman emperors had each of them his symbol or motto, as many now have with their coat of arms. But Solomon had many weighty sayings, not as theirs, borrowed from others, but all the product of that extraordinary wisdom which God had endued him with.

The whole key to Solomon becoming king is this book. David began to train Solomon (and possibly his younger brothers) to become king, which meant that Solomon needed to learn Bible doctrine and he needed to learn the laws of divine establishment. He would be ruling over a nation of believers and unbelievers, so that he needed to know how to rule them.

Although Solomon was a great king (relatively speaking) and was very wise, he himself got off the path of wisdom, and chased both women and human viewpoint, the result being the books of Song of Solomon and Ecclesiastes.

Chuck Smith: [Solomon was] a man who had everything and yet had nothing. A man who had everything in life that anybody could possibly wish for, and yet cried out against the emptiness and frustration of life, because he did not continue in wisdom.

Gilfillan: Magnificence was his identifying attribute. And alas, alas, for the weakness of humanity, the dangers of knowledge, and the pride of intellect, wealth, and power, even when he sinned, as most awfully he did, it was with a high hand, on a large scale, and with a kind of royal gusto-he did not, like common sinners, sip at the cup of corruption, but drank of it, deep and large, emptying it to the dregs-and when he suffered, his groans seemed to be those of a demigod in torment. He stood like a pyramid, the shadow he cast in one direction was equal to the light he received in the other.

The question raised above is an important one. One of the topics dealt with in the book of Proverbs is the raising of children and the relationships between parents and children. King David and Solomon pretty much both sucked when it came to being parents. David, in the final 10 years or so of his life improved in this area; it is not clear that Solomon ever did. However, both men taught these principles—David to Solomon and Solomon to us—despite their own personal shortcomings.

If you are a pastor-teacher or a Sunday School teacher, and let’s say that you have a particular weakness—you steal things. Nevertheless, when you are teaching from a particular passage, and if stealing is the topic, then you teach it accurately, regardless of your own shortcomings.

So, it does not matter that David is, for the most part a failed parent. He can still teach Solomon how to be a good parent. And no matter how Solomon fails in his life, the wisdom which he teaches hear is priceless.

Translation: ...ben David,... Solomon mentions his father because these are the things which David taught him. If Solomon simply identified himself as Solomon, king of Israel, everyone would know who he is. He does not need a last name. Throughout much of the book of Kings, he is called merely Solomon. But Solomon is not Solomon without King David raising him up. Solomon is not Solomon without this book; and Solomon needs to have the views and principles of this book in his head. He learned them all from his father David.

I think the best way to look at this as Solomon being named in this way: Solomon ben David. Essentially this is his first and last name.

You may recall that Amnon and Absalom were not referred to as sons of David except for one time (2Sam. 13:1); and Adonijah was called the son of Haggith (2Sam. 3:4 1Kings 1:5, 11 2:13) but he is not called the son of David. Solomon is called Solomon ben David here and in 2Chron. 1:1. David also refers to Solomon many times as his son and so does the Bible (1Chron. 28:9, 11, 20 etc.). But the key is, we find Solomon ben David in Scripture; but we do not find this same phrase with Amnon, Absalom or Adonijah. Even though, in various ways, these men are referred to as David’s sons, they were not heirs to the throne, they did not pursue after God’s knowledge, and therefore, are not see as the successors of David in Scripture.

One of the great things about Solomon is, he was never in competition with his father David. When Solomon began a co-regency with King David, David taught Solomon and Solomon listened to him. Solomon did not, in the back of his mind, think, “I can hardly wait until this old man kicks the bucket and I will do things my way.” When David gave his last pieces of advice to Solomon and then died (1Kings 2:1–9), Solomon then, afterwards began to follow David’s advice. He may have done things slightly differently, but David gave Solomon a vote of confidence when it came to doing the right thing. Solomon, in the rest of 1Kings 2, dealt with the people who were potential problems—he did one thing with Abiathar, and something else with Joab, and something else with Adonijah. At no time did Solomon involve himself in inordinate competition with his father. See 1Kings 2 (HTML) (PDF) (WPD). Solomon was his own man, but he took the advice of his father. He was authority oriented.

Translation: ...the king of Israel. This is always quite interesting—we have the phrase king of Israel; so, to whom does this refer back to, David or to Solomon? We find it used in both ways in Scripture. There are times this goes back to the original person and there are times when it refers only to the man whose name immediately precedes this phrase. I am not referring only to the phrase king of Israel, but to any identifying or modifying phrase which follows a list of men.

Here, and most of the times that we read the words Charley ben Brown, a descriptor that follows usually applies to Charley. In other words, the phrase Charley ben Brown speaks of Charley and not of his father. Therefore, king of Israel applies back to Solomon (although, quite obviously, both Solomon and David are kings of Israel).

In making this reasonable assumption, we are led to a conclusion: even though David spent that past 7 years teaching Solomon, the book of Proverbs is essentially Solomon’s book—his notebook, if you will—of all that he learned from his father. The Pulpit Commentary was one of the few commentaries to concern itself with this topic and they came up with the same conclusion.

John E. Johnson: The first verse introduces the entire Book of Proverbs. In these opening words, the basic authorship, the character of the material, and the kind of literature are established. Similar verses identify individual collections within the book, as well as designate the book's structure (10:1; 22:17; 24:23; 25:1; 30:1; 31:1). The opening verse assigns the authorship of the Book of Prov- erbs to Solomon much like the authorship of the Book of Psalms is popularly assigned to David. The title reveals that the book is set apart as royal literature, written in the context of the court, to be enjoyed by its patrons and practiced by those close to the king.18 This verse informs the reader about the kind of literature encountered in the book. It is material set in proverbial form to encourage the mind to slow down and compare, each couplet serving as a kind of thesis for discussion among the sages.

The Pulpit Commentary: 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.

[These are] the Proverbs of Solomon ben David, the king of Israel. Is how this book begins. Perhaps after all of the psalms written by David, nearly all with an inscription, this is the direction in which literature evolved, where the title and author of the book are put up front.

Thomas Coke: The name alone of so wise and so great a prince, is a sufficient recommendation to engage men to hear and to read. We naturally love to see and to listen to persons of illustrious name and extraordinary capacity; particularly when those qualities are joined with sovereign power. The stile of his work, the brevity of his sentences, and the parabolical turn, close, short, sententious, are also reasons for studying it; long discourses fatigue; all men have not leisure to attend to, or penetration to comprehend them. But precepts delivered in parable are always pleasing to hear. It is generally known, that this method of treating the most serious subjects was very common and familiar with the Jews. Jesus Christ, for the most part, delivered his instructions to the people in parables (Matt. 13:3—And he told them many things in parables...; see also Psalm 78:2–3 Matt. 13:34–35 Mark 12:12 Luke 8:10 John 16:25 )....In short, they serve well to teach wisdom, truth, and justice; and to caution men against error, vice, and dissipation...[these are] short isolated sentences were the mode in which ancient wisdom delighted to convey its precepts, for the regulation of human conduct: but when this natural method had lost the grace of novelty, and a growling, refinement had new coloured the candid simplicity of ancient manners, these instructive sages found a necessity of giving to their moral maxims the seasoning and poignancy of paradoxes. In these the son of David, we are told, most excelled. We find them to abound in the writings which bear his name, and we meet with frequent allusions to them in all the parts of Sacred Writ, under the name of riddles, parables, and dark sayings.

Parables are not the same as proverbs. A parable is a story, often about people and situations common to the hearers, and there is a spiritual truth which lines up with that story. Proverbs tend to be more direct and pithy. The hearer usually has a reasonable understanding of the proverb from the beginning; the hearer may or may not ever get the meaning of a parable.

——————————

The Purpose of Proverbs

V. 1 gives us the title of the book; vv. 2–6 give us the purpose of this book.

Coke: The first six verses contain the author's design; wherein he uses several synonymous words to express the matter of which he intends to treat, as wisdom, instruction, understanding, knowledge, &c. By which he means instructions proper to form the mind; particularly those which respect youth, and which serve to correct and repress the sallies of their passions and humours.

J. Vernon McGee writes: There are ten words used in this section which seem to be synonymous - and, of course, they are related - but they are not the same. I would like to take each of these words and put it under the microscope. We will find that they are not synonyms. Nor are they piled up to make an impressive beginning. Every word of God is pure, we are told, so let us look at some of these.

Here is how others have translated this verse:

Ancient texts:

Masoretic Text (Hebrew)        To know wisdom and instruction; to understand [possibly, to declare] words of insight; to take instruction [in] looking at righteousness and justice and just actions; to give to open-minded [ones] prudence; to [give to] a youth knowledge and discretion.

Latin Vulgate                          To know wisdom, and instruction: To understand the words of prudence: and to receive the instruction of doctrine, justice, and judgment, and equity: To give subtlety to little ones, to the young man knowledge and understanding.

Peshitta (Syriac)                    To know wisdom and instruction; to perceive the words of understanding; To receive discipline, reverence, righteousness, and justice, and equity; To give subtlety to the simple, to the young men knowledge and discretion.

Septuagint (Greek)                ...to know wisdom and instruction, and to perceive words of understanding; to receive also hard sayings, and to understand true justice, and how to direct judgment; that he might give prudence to the simple, and to the young man discernment and understanding.

Significant differences:           The third phrase is difficult to translate; this accounts for the differences in the various ancient languages. Most of the individual words are properly translated. The Hebrew has open-minded or simple ones; the Latin has little ones.

Thought-for-thought translations; paraphrases:

Common English Bible           Their purpose is to teach wisdom and discipline,

to help one understand wise sayings.

They provide insightful instruction,

which is righteous, just, and full of integrity.

They make the naive mature,

the young knowledgeable and discreet.

Contemporary English V.       Proverbs will teach you wisdom and self-control and how to understand sayings with deep meanings. You will learn what is right and honest and fair. From these, an ordinary person can learn to be smart, and young people can gain knowledge and good sense.

Easy English                          You will receive wisdom and discipline.

You will understand words of wisdom.

You will be careful and wise.

Your actions will be right and fair.

If you are simple, then you will learn more.

Young people will learn knowledge, and learn to be careful.

Easy-to-Read Version            These words are written so that people can be wise and know the right things to do. These words will help people understand wise teachings. These words will teach people to develop their minds in the right way—people will learn the right way to be honest, fair, and good. These wise words can teach people who need to learn wisdom. These words can teach young people the things they need to know and how to use that information.

Good News Bible (TEV)         Here are proverbs that will help you recognize wisdom and good advice, and understand sayings with deep meaning. They can teach you how to live intelligently and how to be honest, just, and fair. They can make an inexperienced person clever and teach young people how to be resourceful.

Donald Hunt’s Paraphrase    He wrote them to teach his people how to live--how to act in every circumstance, for he wanted them to be understanding, just and fair in everything they did. “I want to make the simple-minded wise!” he said.

The Message                         Written down so we'll know how to live well and right, to understand what life means and where it's going; A manual for living, for learning what's right and just and fair; To teach the inexperienced the ropes and give our young people a grasp on reality.

New Berkeley Version           ...To gain wisdom and instruction,

to understand discerning words,

to receive the instruction of prudence,

right, justice, and uprightness;

to give insight to the simple [One “wide open” to every opinion.],

to the young man knowledge and discretion.

New Century Version             They teach wisdom and self-control;

they will help you understand wise words.

They will teach you how to be wise and self-controlled

and will teach you to do what is honest and fair and right.

They make the uneducated wise

and give knowledge and sense to the young.

New Life Bible                        They show you how to know wisdom and teaching, to find the words of understanding. They help you learn about the ways of wisdom and what is right and fair. They give wisdom to the child-like, and much learning and wisdom to those who are young.

New Living Translation           Their purpose is to teach people wisdom and discipline,

to help them understand the insights of the wise.

Their purpose is to teach people to live disciplined and successful lives,

to help them do what is right, just, and fair.

These proverbs will give insight to the simple,

knowledge and discernment to the young.

The Voice                               So that you would recognize wisdom and value discipline;

that you would understand insightful teaching

And receive wise guidance to live a disciplined life;

that you would seek justice and have the ability to choose what is right and fair.

These proverbs teach the naive how to become clever;

they instruct the young in how to grow in knowledge and live with discretion.

Partially literal and partially paraphrased translations:

American English Bible          To get to be wise and to learn, you must understand intelligent words. [You must see how] words can be shifted and turned, and used to unlock problems that puzzle. You need to understand true justice, and how to make judgments that are straight, so that all your decisions are guileless and wise, while you perceive and reflect like a child.

Beck’s American Translation ...to give people wisdom and discipline

to understand intelligent speech

and to learn the discipline of understanding,

to be righteous, just and fair.

They should make the simple shrewd

and give young people knowledge and skill.

God’s Word™                         The proverbs of Solomon, David's son who was king of Israel, given to grasp wisdom and discipline, to understand deep thoughts, to acquire the discipline of wise behavior- righteousness and justice and fairness—to give insight to gullible people, to give knowledge and foresight to the young—a wise person will listen and continue to learn, and an understanding person will gain direction—to understand a proverb and a clever saying, the words of wise people and their riddles. The fear of the LORD is the beginning of knowledge. Stubborn fools despise wisdom and discipline. These are vv. 1–7.

International Standard V        These proverbs are [The Heb. lacks These proverbs are] for gaining [Or knowing] wisdom and discipline [Or instruction];

for understanding words of insight;

for acquiring the discipline [Or instruction] that produces wise behavior,

righteousness, justice, and upright living [Lit. and uprightness];

for giving prudence to the naïve,

and knowledge and discretion to the young.

John James Paraphrase        The purpose of these proverbs is to teach people wisdom and discipline, and to help them understand wise sayings. Through these proverbs, people will receive instruction in discipline, good conduct, and doing what is right, just, and fair. These proverbs will make the simple-minded clever. They will give knowledge and purpose to young people.

Names of God Bible               ...to grasp wisdom and discipline,

to understand deep thoughts,

to acquire the discipline of wise behavior-

righteousness and justice and fairness-

to give insight to gullible people,

to give knowledge and foresight to the young-...

New Advent (Knox) Bible       ...for the better understanding of true wisdom, and self-command. Here is made known the secret of discernment; here men may learn the lesson of insight, the dictates of duty and right and honour. Here simplicity is put on its guard; here youth may find instruction and advice both together.

New American Bible (2002)   That men may appreciate wisdom and discipline [Discipline: education or formation which dispels ignorance and corrects vice], may understand words of intelligence;

May receive training in wise conduct, in what is right, just and honest;

That resourcefulness may be imparted to the simple [Simple: immature and inexperienced, hence easily influenced for good or evil.], to the young man knowledge and discretion.

New American Bible (2011)   That people may know wisdom and discipline [Discipline: education or formation which dispels ignorance and corrects vice. Note the reprise of v. 2a in v. 7b.],

may understand intelligent sayings;

May receive instruction in wise conduct,

in what is right, just and fair;

That resourcefulness may be imparted to the naive [Naive: immature, inexperienced, sometimes the young, hence easily influenced for good or evil.],

knowledge and discretion to the young.

NIRV                                      Proverbs teach you wisdom and train you.

They help you understand wise sayings.

They provide you with training and help you live wisely.

They lead to what is right and honest and fair.

They give understanding to childish people.

They give knowledge and good sense to those who are young.

New Jerusalem Bible             ...for learning what wisdom and discipline are, for understanding words of deep meaning,

for acquiring a disciplined insight, uprightness, justice and fair dealing;

for teaching sound judgement to the simple, and knowledge and reflection to the young;...

New Simplified Bible              To know wisdom and instruction. To discern and understand words. To receive instruction with wisdom, justice, judgment and integrity. To give wisdom and refinement to the simple. To the young man knowledge and discretion.

Revised English Bible            ...by which mankind will come to wisdom and instruction,

will understand words that bring understanding,

and will attain to a well-instructed intelligence, righteousness, justice, and probity.

The simple will be endowed with shrewdness and the young with knowledge and discretion.

Today’s NIV                          ...for gaining wisdom and instruction; for understanding words of insight; for receiving instruction in prudent behavior, doing what is right and just and fair; for giving prudence to those who are simple, knowledge and discretion to the young--...

Mostly literal renderings (with some occasional paraphrasing):

Ancient Roots Translinear      ...To know wisdom and correction; to understand the sayings of understanding;

to take the correction to comprehend righteousness and the verdicts of justice;

to give shrewdness to the simple, and knowledge and planning to the lad:...

Benjamin Brodie expanded    For the purpose of learning wisdom [prudence in spiritual matters] and discipline [child training leading to self-discipline], for the purpose of perceiving the words of understanding [spiritual discernment],

For the purpose of acquiring disciplined instruction [leadership training] in the prudent application of righteousness [making wise decisions], both judiciously [honest evaluation] and equitably [fair & reasonable],

For the purpose of producing astuteness [shrewdness] in the foolish [untrained], towards insight [sound judgment] and discretion [common sense] in the adolescent.

Bible in Basic English             To have knowledge of wise teaching; to be clear about the words of reason: To be trained in the ways of wisdom, in righteousness and judging truly and straight behaviour: To make the simple-minded sharp, and to give the young man knowledge, and serious purpose:...

Conservapedia                       To know wisdom and instruction; to see the words of understanding; To receive the instruction of wisdom, justice, judgment and evenness [(evenness מישר-mêyshâr evenness, that is, (figuratively) prosperity or concord; also straightness, that is, (figuratively) rectitude (only in plural with singular sense; often adverbially): - agreement, aright,]; to give wisdom to the foolish, to the young man knowledge and discretion.

English Jubilee 2000              ...to know wisdom and chastening; to understand prudent words;

to receive the chastening of prudence, justice, judgment, and equity;

to give prudence to the simple, and to the young men knowledge and council.

The Expanded Bible              They teach wisdom and ·self-control [discipline; instruction];

they will help you understand ·wise words [insightful sayings].

They will teach you how to be ·wise [insightful] and ·self-controlled [disciplined]

and will teach you to do what is ·honest [righteous] and ·fair [just] and ·right [virtuous].

They make the ·uneducated [simpleminded; immature; naive] ·wise [prudent]

and give knowledge and ·sense [discretion] to the young.

Ferar-Fenton Bible                 ...which are to teach wisdom and correction, and to understand the ideas of intelligence; how to acquire instruction, skill, righteousness, justice, and rectitude; and to teach the young to gain prudence and discretion.

HCSB                                     For gaining wisdom and being instructed; for understanding insightful sayings; for receiving wise instruction in righteousness, justice, and integrity; for teaching shrewdness to the inexperienced, knowledge and discretion to a young man--...

NET Bible®                             To learn wisdom and moral instruction,

and to discern wise counsel.

To receive moral instruction [Heb "instruction." See note on the same term in Prov. 1:2.] in skillful living ,

in [Heb "righteousness and justice and equity." The three nouns that follow "self–discipline of prudence" are adverbial accusatives of manner, describing the ways in which the disciplined prudent activity will be manifested: "in righteousness, justice, and equity." The term "in" does not appear in the Hebrew text, but is implied by the syntax; it is inserted in the translation for clarity.] righteousness, justice [Heb "and justice." The conjunction "and" appears in the Hebrew text, but is omitted in the translation for the sake of English style and smoothness.] , and equity.

To impart shrewdness to the morally naive,

and [The conjunction "and" does not appear in the Hebrew text but is implied; it is supplied in the translation for the sake of smoothness and style.] a discerning plan to the young person [Heb "young man" or "youth."].

New Heart English Bible        ...to know wisdom and instruction; to discern the words of understanding; to receive instruction in wise dealing, in righteousness, justice, and equity; to give prudence to the simple, knowledge and discretion to the young man:...

NIV, ©2011                             ...for gaining wisdom and instruction;

for understanding words of insight;

for receiving instruction in prudent behavior,

doing what is right and just and fair;

for giving prudence to those who are simple,

knowledge and discretion to the young-...

Jewish/Hebrew Names Bibles:

Complete Jewish Bible           ...are for learning about wisdom and discipline; for understanding words expressing deep insight; for gaining an intelligently disciplined life, doing what is right, just and fair; for endowing with caution those who don't think and the young person with knowledge and discretion.

exeGeses companion Bible   ...to know wisdom and discipline;

to discern sayings of discernment;

to take discipline of comprehension, justness,

judgment and straightnesses;

to give strategy to the gullible;

to the lad knowledge and intrigue.

Hebrew Names Version         ...to know wisdom and instruction; to discern the words of understanding; to receive instruction in wise dealing, in righteousness, justice, and equity; to give prudence to the simple, knowledge and discretion to the young man:...

JPS (Tanakh—1985)               For learning wisdom and discipline,

For understanding words of discernment,

For acquiring the discipline for success,

Righteousness, justice, and equity;

For endowing the simple with shrewdness,

The young with knowledge and foresight.

Judaica Press Complete T.    To know wisdom and discipline, to comprehend words of understanding; To receive the discipline of wisdom, righteousness, justice, and equity; To give prudence to the simple, knowledge and discretion to the youth.

Orthodox Jewish Bible           To have da'as of chochmah and musar (discipline); to understand the words of binah; To receive the musar of those with seichel, tzedek and mishpat, and meisharim (equity, uprightness); To give subtlety to the simple, to the na'ar, da'as and discretion.

The Scriptures 1998              For knowing wisdom and discipline, For understanding the words of understanding, For receiving the discipline of wisdom, Righteousness, right-ruling, and straightness; For giving insight to the simple, Knowledge and discretion to the young.

Literal, almost word-for-word, renderings:

The Amplified Bible                ...That people may know skillful and godly Wisdom and instruction, discern and comprehend the words of understanding and insight, Receive instruction in wise dealing and the discipline of wise thoughtfulness, righteousness, justice, and integrity, That prudence may be given to the simple, and knowledge, discretion, and discernment to the youth-...

Concordant Literal Version    To know wisdom and discipline, To comprehend sayings of understanding, To procure the discipline to act intelligently In justice and judgment and equities, To give to the simple, prudence, To youth, knowledge and foresight--"

Emphasized Bible                  For the knowledge of wisdom and correction, for discerning the sayings of intelligence; For receiving the correction of prudence, righteousness and justice, and equity; For giving To the simple shrewdness, To the young man, knowledge and discretion.

The Geneva Bible                  To know wisdom [That is, what we ought to know and follow, and what we ought to refuse. ] and instruction; to perceive the words [Meaning, the word of God in which is the only true knowledge.] of understanding; To receive the instruction [To learn to submit ourselves to the correction of those who are wise.] of wisdom, justice [By living justly and rendering to every man that which belongs to him.], and judgment, and equity; To give subtilty to the simple [To such as have no discretion to rule themselves. ], to the young man knowledge and discretion.

Kretzmann’s Commentary    ...to know, to become most intimately acquainted with, wisdom and instruction, the latter word referring to education, moral training, the practical Bide of wisdom, by which it finds its application in everyday life; to perceive the words of understanding, enabling one to discern between good and evil; to receive the instruction of wisdom, justice, and judgment, and equity, a training to a reasonable, intelligent condition, to understand what is in agreement with duty and right and uprightness in one s entire behavior; to give subtilty, cleverness, prudence, discernment, to the simple, to all who are too easily inclined to yield to the allurements of sin, to the young man, who is still inexperienced, knowledge and discretion, the thoughtfulness, circumspection, and caution which weighs every matter carefully and never plunges headlong into danger. The author now shows that writings of this nature will be appreciated by such as are trying to shape their conduct in life in accordance with the will of God.

Modern KJV                           ...to know wisdom and instruction; to recognize the words of understanding; to receive the instruction of wisdom, justice, and judgment, and uprightness; to give sense to the simple, knowledge and judgment to the young man;...

NASB                                     ...To know wisdom and instruction,

To discern the sayings of understanding,

To receive instruction in wise behavior,

Righteousness, justice and equity;

To give prudence to the naive,

To the youth knowledge and discretion,...

New King James Version       ...To know wisdom and instruction,

To perceive the words of understanding,

To receive the instruction of wisdom,

Justice, judgment, and equity;

To give prudence to the simple,

To the young man knowledge and discretion-...

New RSV                               Prologue

For learning about wisdom and instruction,

for understanding words of insight,

for gaining instruction in wise dealing,

righteousness, justice, and equity;

to teach shrewdness to the simple,

knowledge and prudence to the young-...

Syndein/Thieme                     {Verses 2-7: Purpose}

To know {yada`} wisdom {chokmah} and doctrine/instruction {muwcar}. {Note: chokmah - 'means to have it pounded in' - the way you teach children to have manners - repetition of the same principal - inculcation. And, muwcar - 'to train by discipline' - to teach under authority will teach the principal of respect for authority - that child will respect authority for life - if this is not taught the child will not respect others, their property, their rights - a bad start in life}

To teach/'cause to perceive' {biyn} the vocabulary {'emer} of doctrine {biynah}. {Note: Biyn - Hiphil stem - means 'to get the information metabolized into your mentality'. It is the transfer of knowledge from the book (where it does you no good) to where it can be used when needed. And biynah - 'doctrine in the right lobe' - is the noun form of biyn above.}

To receive {lâqach} the 'doctrinal instruction of wisdom' {muwcar sakal} {3 Circumstances of Application follow:} righteousness/justice {tsedeq} 'divine institutions'/judgment {mishpat} 'but always with integrity'/'and equity' {meyshar}. {Note: Laqach means 'to get and clearly pass on in a manner in which it can be understood'. Muwcar sakal means 'bible doctrine in the frontal lobe applied to experience' - wisdom from doctrine. Tsedeq is referring to your general motus operandi in life. And, mishpat is referring to the 4 divine institutions and how they operate. Finally, meyshar means personal integrity. It is the same as 'your Word should be your Bond'.}

To give 'silly ones'/'the stupid' {reversionists} . . . sagacity/'something of value'. {Note: Some children are more teachable than others - you may have to go over some things in different ways and over it and over it again - but doctrine will give even the simplest of Children something of value.}

{Now for the Teenager}

To give young man {na`ar} knowledge {of doctrine} {da`ath} and discretion/'common sense wisdom'/concentration. {Note: m@zimmah means focusing your thinking on 'something of value'.}

Third Millennium Bible            ...to know wisdom and instruction; to perceive the words of understanding; to receive the instruction of wisdom, justice, judgment, and equity; to give subtlety to the simple, and to the young man knowledge and discretion.

Webster’s Bible Translation  To know wisdom and instruction; to perceive the words of understanding;

To receive the instruction of wisdom, justice, and judgment, and equity;

To give subtilty to the simple, to the young man knowledge and discretion.

Young’s Updated LT             For knowing wisdom and instruction, For understanding sayings of intelligence, For receiving the instruction of wisdom, Righteousness, judgment, and uprightness, For giving to simple ones—prudence, To a youth—knowledge and discretion.

The gist of this verse:          The purpose of the book of Proverbs is to impart wisdom and application of wisdom; and to give instruction is righteousness, justice and just results. It is for the simple and for the young.

Donald Hunt: The purpose of this divine book is spelled out in a series of infinitives. “Wisdom” is the goal, and “instruction” is the method of gaining it. The end-result is that the listener himself will be able “to discern the words of understanding” by having this divine wisdom laid up in his mind and heart.

Translation: [The intent of the teaching of this book is] to know wisdom and instruction;... There is a purpose for the writing of this book, which is stated in vv. 2–6. The reader is to know wisdom and instruction. The word translated to know is yâdaʿ (יָדַע) [pronounced yaw-DAHĢ], and it means, to know, to perceive, to acquire knowledge, to become acquainted with, to know by experience, to have a knowledge of something; to see; to learn; to recognize [admit, acknowledge, confess]. Strong’s #3045 BDB #393. The word translated instruction is mûwçâr (מוּסָר) [pronounced moo-SAWR], and it means discipline [of the moral nature], chastening, correction; admonition; instruction, doctrine. Strong’s #4148 BDB #416.