Provérbios 1
John MacArthur · Citado em PreceptAustin
Provérbios 1
MacArthur adds: The word “proverb” means “to be like,” thus Proverbs is a book of comparisons between common, concrete images and life’s most profound truths. Proverbs are simple, moral statements (or illustrations) that highlight and teach fundamental realities about life. Solomon sought God’s wisdom (2Chr 1:8-12) and offered “pithy sayings” designed to make men contemplate 1) the fear of God and 2) living by His wisdom (Pr 1:7; 9:10). The sum of this wisdom is personified in the Lord Jesus Christ (1Cor. 1:30). 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. (Talk thru the Bible) Theme of Proverbs: The fear of the LORD is the beginning of knowledge. Fools despise wisdom and instruction. (Pr 1:7-note). The Septuagint rendering amplifies the meaning of Pr 1:7-note - "The fear of the Lord is the beginning of wisdom (sophia); and there is good understanding (sunesis = "putting together the pieces") to all that practice it: and piety (eusebeia) toward God is the beginning of discernment (aisthesis); but the ungodly (asebes) will set at naught wisdom and instruction (paideia = "child training")." The Greek emphasizes wisdom instead of knowledge. Notice that "fools" are equated with the ungodly. The fear of the LORD is the beginning of wisdom, and the knowledge of the Holy One is understanding. (Pr 9:10) Note that this fear is not "shaking fear" but a reverential awe. It is like a child who fears disappointing their father or losing his approval and thus it is a "healthy" fear, good for our "spiritual health!" Key Words (NAS95): Wisdom (48x/47v), Righteous(ness)(90x/89v), Guidance (3x), Wise (62x/58v), Fear of the LORD (14x), my son (23x), Knowledge (40x/39v), Understand(ing) (56x/55v), Instruction (16x), Discipline (17x), Commandment/command (11x), Tongue (18x), Foolish (12x/11v), Fool(s) (58x), Tongue (18x), Evil (58x/55v), Wicked (83x/82v), Life (46x), But (246x/242v). Jack Hayford (Spirit Filled Life Study Bible)- Proverbs make frequent use of vivid contrasts Wisdom versus Folly Righteousness versus Wickedness Good versus Evil Life versus Death Prosperity versus Poverty Honor versus Dishonor Permanence versus Transience Truth versus Falsehood Industry versus Indolence Friend versus Enemy Prudence versus Rashness Fidelity versus Adultery Peace versus Violence Goodwill versus Anger God versus Man Sidlow Baxter has a useful, albeit non-exhaustive topical compilation of proverbs (which he extracted from Adultery—Pr 5:1-4; 6:20-35; 29:3 Anger—Pr 14:29; 15:1; 22:24; 29:22; 30:33 Borrowing—Pr 6:1-5; 20:16; 22:7, 26-27 Bribes—Pr 17:8, 23; 18:16; 21:14; 28:21 Chastening—Pr 3:11-12; 12:1; 22:5; 25:12 Death and Sheol—Pr 5:5; 7:27; 8:36; 9:18; 11:17; 14:32; 15:11, 24; 23:14; 30:16 Discipline—Pr 1:2-3; 5:23; 10:17; 12:1; 13:18, 24; 19:18; 23:13; 29:15, 17 Drinking and Drunkenness—Pr 20:1; 23:31; 31:4 Enemies—Pr 16:7; 24:17; 25:21; 27:6 Family Life—Pr 5:15-19; 6:20; 13:1; 14:1; 22:6; 23:24-25; 29:15; 31:10-31 Fear—Pr 1:7; 9:10; 14:16; 15:16; 29:25 Food—Pr 10:3; 12:11; 23:20-21; 25:16; 30:8 Fools—Pr 10:18; 12:15; 14:16; 15:5; 26:3-5 Gossip—Pr 16:28; 20:19; 25:20 Love—Pr 8:17; 10:12; 15:17; 27:5 Poor—Pr 14:31; 19:1, 17; 22:2; 30:8 Pride—Pr 6:17; 11:2; 16:5, 18; 21:4 Riches—Pr 10:15; 11:4; 18:11; 23:5; 28:20 Sin—Pr 14:9, 34; 16:4; 20:9; 24:9, 20; 28:13 Sleep—Pr 3:24; 4:16; 20:13; 31:15 Sluggard—Pr 6:6-11; 12:27; 22:13 Ways—Pr 2:8; 13:15; 14:12; 16:7, 25; 20:24; 22:6 Wife—Pr 12:4; 14:1; 21:9, 19; 27:15; 31:10-31 Wisdom—Pr 1:20-23; 3:13-20; 8:1-36; 9:1-6 Proverbs 1:1 The proverbs of Solomon the son of David, king of Israel: proverbs - Pr 10:1; 25:1; 1Kings 4:31,32; Ecclesiastes 12:9; John 16:25 Solomon - 2Samuel 12:24,25; 1Kings 2:12; 1Chronicles 22:9; 28:5; 29:28 GOD'S TEXTBOOK FOR REAL LIFE! INTRODUCTION: This "commentary" represents a compilation of original work by myself (especially Hebrew word studies) and excerpts from classic commentaries on Proverbs (eg, by Charles Bridges, William Arnot), as well as a host of more modern writers. Note that yellow highlighting of a word serves to identify that there is an in depth study on that word on Preceptaustin. Greg W Parsons-Guidelines for Understanding & Proclaiming the Book of Proverbs Bruce Waltke - Does Proverbs Promise Too Much? Bruce Waltke - The Book of Proverbs and Old Testament Theology Bruce Waltke - The Book of Proverbs and Ancient Wisdom Literature Spurgeon called Bridges' commentary "The best work on the Proverbs", for "while explaining the passage in hand, he sets other portions of the Word of God in new lights." As we begin to study the Proverbs, we would all do well to have the attitude of the sons of Korah who said "I will incline my ear to a proverb. I will express my riddle on the harp." (Ps 49:4-note). Therefore let us approach the Proverbs with reverence and awe and ask our Teacher, the Spirit, to give us the desire to incline our ears to the proverbs and then to empower our hearts to obey them in a manner which is pleasing to our Father Who is in heaven. Amen! Jack Hayford adds that "it is the Spirit Who helps us mine the riches of the Proverbs, rather than Proverbs helping us understand the Spirit. (Spirit filled life study Bible) John Sailhamer - The Book of Proverbs was not intended to be read as an exhaustive book of right actions but as a selective example of godly wisdom. (The Mosaic Law and the Theology of the Pentateuch) Sidlow Baxter - Proverbs are meant to be to our practical life what the Psalms are to our devotional life. This is there general significance. Here are pointed precepts for practical prudence. Here are laws from heaven for life on earth. Here are counsels from above for conduct here below. Here are the words of the wise on the ways of the world. Here is homely wit for the daily walk; but it is human wit shot through with Divine wisdom; and he who is well versed in it will be soundly guided and safely guarded. We may put it that the general message of this Book of Proverbs is Prudence through Precept. THREE CLUES TO THE PROVERBS: "BUT, AND & THAN" Learn to appreciate the main features of proverb structure. Most common is the contrasting proverb, which catches the mind and emphasizes a truth by the compact presentation of some striking contrast. Proverbs of this type may be known at once by the almost invariable "but" (See discussion of terms of contrast) which starts the second line or member of the proverb. It has been said that antithesis, or contrast, is the very life-blood of the proverb. Then there are many proverbs of the completive type, in which the second line or member of the proverb agrees with the first, and adds to it, or carries the thought of it to some further point. These may usually be known by the "and" which leads the second line or member of the proverb; as in (Pr 16:3) There are proverbs which are comparative in their structure. Some of these are very striking in their figures of comparison (See terms of comparison); and not infrequently they may be at once known by the "than" (Ed: Than occurs 39 times in the NAS. Also be alert to "as" or "like" which together occur over 90 times and identify a comparison, specifically a simile) which leads the second line or member; as in (Pr 16:8). (Sidlow Baxter - Explore the Book) Jack Hayford - Stark and immediate contrast is one of the strongest ways the writer makes his point. In Solomon’s time this balancing or doubling of a true statement by following up with its opposite was an expected and satisfying literary device. (Spirit filled life study Bible) Simple Outline of Proverbs 1 (David Hubbard - Preacher's Commentary) Title (Pr 1:1) Purpose (Pr 1:2-6) Theme (Pr 1:7) Call to Attention (Pr 1:8-9) Warning Against Bad Company (Pr 1:10-18) Summary Appraisal (Pr 1:19) Wisdom’s Denunciation of Fools (Pr 1:20-31) Antithetic Summary (Pr 1:32-33) THE TITLE 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 (Pr 22:17-24:22), more sayings of the wise (Pr 24:23-34), the words of Agur (Pr 30:1-33) and Lemuel (Pr 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 (Pr 25:1-29:27). The original collection of Solomonic proverbs appears to be the collection of short pithy sayings in Pr 10:1-22:16, and the title might have originally introduced only these. There is question whether Proverbs 1:1-9:18 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). Proverbs 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. (NET Note) Proverbs 1:1-6 form one extended sentence in the Hebrew text. A. S. Herbert has well stated that in the OT the proverb had "a clearly recognizable purpose: that of quickening an apprehension of the real as distinct from the wished for... of compelling the hearer or reader to form a judgment on himself, his situation or his conduct... This usage... comes to its finest expression in the Parables of Jesus." GUARD AGAINST "OVERLOADING" The wise reader of Proverbs will keep in mind that unlike the rest of the Bible, most of the proverbs consist of a single verse with no literary context. Therefore, they are not intended to be read in large chunks but studied individually, with time taken to ponder each one. Sidlow Baxter adds that when you study the book of Proverbs be careful not to read "too many chapters at once. For this study read the whole Book of Proverbs through, but not too many chapters at once. With successions of maxims such as (mainly) we have here, overloading is the enemy of remembering." Arthur T. Pierson - A proverb is a wise saying in which a few words are chosen instead of many, with a design to condense wisdom into a brief form both to said memory and stimulate study. Hence Proverbs verbs are not only wise sayings, but "dark sayings"- parables, in which wisdom is disguised in a figurative or enigmatic form like a deep well, from which instruction is to be drawn, or a rich mine, from which it is to be dug. Only profound meditation will reveal what is hidden in these moral and spiritual maxims. Of Solomon - NET Note says this is "a genitive (possessive) of authorship or source. While Solomon wrote a majority of the proverbial sayings in the book, some proverbial sayings were written by others (e.g., Pr 22:17-24:34; 30:1-33; 31:1-9) and perhaps collected by Solomon. The name also forms a phonetic wordplay on the similarly sounding word (mishley [mashal transliterated], "proverbs"), as if to say the name (Solomon) is almost synonymous with proverbs. Solomon was the wisest, richest, and most honored of the kings of Israel (1Ki. 3:12, 13; 4:30,31). IVP Background Commentary - As is the case in modern conversations, proverbs in ancient times functioned as a colloquial means of getting a point across. Then as now they were considered ancient wisdom that must be considered seriously (see 1Sa 24:13). So when the proverb “A penny saved is a penny earned” is quoted today, the speaker is advocating the wisdom of personal thrift. In the same way, when Ezekiel quotes the proverb “Like mother, like daughter” (Ezek 16:44), he is condemning Jerusalem for following in the evil footsteps of her “mother” Samaria (compare Jer 3:6-11 for this theme, but using “sisters” as the kinship term)....Naturally, a proverb is only as useful as the context in which it is spoken. Thus the writer of Proverbs notes that “like a lame man’s legs that hang limp is a proverb in the mouth of a fool” (Pr 26:7). Proverbs (04912)(mashal [Singular = mashal, Plural = misle] from the verb mashal - to rule [e.g., Ge 1:18] or more generally indicates idea of comparison, likeness or equality and thus to speak a proverb or popular saying comparing 2 objects, attitudes or activities -Ps 49:12-note, Ezek 16:44, 18:2, 24:3) usually conveys the meaning of a wise saying (or a pithy maxim which suggest special insight and authority), but in two occurrences of the connotation of parable or allegory (as defined above) is clearly evident (viz. Ezek 17:2ff = a parable centering on two eagles, Ezek 17:12 representing Babylon and Ezek 17:15 representing Egypt, as well as centering on a vine Ezek 17:6), both in indictments against Israel for her sin. In Nu 23: 7, 18, 24:3ff. mashal refers not to a popular or common saying but to Balaam’s prophetic oracles (the first 7 uses in Scripture). In Isa 14:4 the context is after Israel's return to the land and the song is one of contempt or taunting (mashal) directed at the king of Babylon. A proverb is a truth expressed in brief and striking words, like "Pride cometh before a fall." John Phillips noting that the root verb means to rule says "Mashal therefore are words and sayings that are supposed to rule and govern life. The book of Proverbs then is not simply a collection of bits of human wisdom. It contains God's rules." (Proverbs Commentary) NET Note on mashal - In Pr 1:1 it "means an object lesson setting out courses of action. It helps one choose the course of action to follow or avoid." William Arnot - It is safer and better to assume that all men know what a proverb is, than to attempt a logical definition of it. As a general rule, the things that are substantially best known are hardest to define. Raymond Ortlund - What then is a Biblical proverb? The Hebrew noun “proverb” is related to a verb that means “to represent, to be like.” So a proverb is a little model of reality, a little verbal representation of some aspect of our daily lives. And by picking a proverb up and turning it over and over and looking at it from all angles, we can see something about our lives before we step out into the actual reality. The world says, Live and learn. God is saying, Learn and live. Think of a proverb this way. When the Wright brothers flew their airplane for the first time in 1903, they knew it would take off. How did they know? They had built a wind tunnel where they tested different wing designs before they risked their necks in actual flight. That is what the proverbs are for. We can explore a real-life situation within the virtual reality of a proverb. We can know in advance what is going to fly and what is going to crash. Biblical wisdom tells us what life is really like. (Preaching the Word: Proverbs—Wisdom that Works) Complete Biblical Library - Hebrew/English Dictionary - The second nuance of māshāl implies its proverbial application, which is best examined by citing the circumstances of its usage. A popular saying of the day could embody an observation so noteworthy that it became a proverb. 1Sa 10:12 states, "Therefore it became a proverb, Is Saul also among the prophets?" (cf. Ps. 69:11; Ezek. 12:22). Māshāl is also used to introduce a collection of proverbs (Pr. 1:1; 10:1; 25:1; Eccl 12:9). The purpose of a proverb was to warn against hazardous behavior and to promote wisdom resulting in social harmony among individuals and the community. The Book of Proverbs is the most prominent example of biblical proverbs, although other wisdom literature such as Job, Ps and Ecclesiastes is filled with them also. A person or an object could become a māshāl ("by-word"), usually with negative connotations, as an example for others not to follow lest they become a proverbial lesson as well (Jer. 24:9; 2Chr. 7:20; Ezek. 14:8; Ps. 44:14). Māshāl's meaning as "a wisdom saying" overlaps into its usage as a "proverb," but is more broad in scope. The Book of Ps includes entire Ps of wisdom (Ps 1, 32, 34, 37, 49, 73, 112, 127f, 133) or wisdom themes which are comprised partially or wholly of proverbs (Ps 25:8ff, 12ff; 31:23f; 40:4f; 62:8ff; 92:6ff; 94:8-15). The prophets used wisdom sayings usually as a warning of impending judgment for covenant violation by the community or its leaders (Isa. 1:3; 10:15; Jer. 17:17). A māshāl can also refer to an extended parable, like the one in Ezek 17, which is introduced, "set forth an allegory and tell the house of Israel a parable." (Ezek. 24:3) A māshāl can be used as a song of mockery or jest against someone, e.g., Mic. 2:4-note Dt. 28:37; Isa. 14:4; Hab 2:6-note. Distinguish a proverb from a riddle - A riddle (Heb = chidah) is an obscure and mysterious saying. It hides the truth it imparts, while a parable (Heb = mashal) elucidates the truth that underlies it by putting it in fresh light. Jdg 14:12-19 offers an example of how a riddle might be developed and handled in popular usage. Proverbs are truths made compact and portable which is good because our memories are weak. Block - The Hebrew understanding of parable (Hebrew = mashal) is broad and applies to most forms of non-prosaic, non-literal speech. Songs, poems, riddles, parables, fables, allegories, and bywords all fall within the category. (Holman Apologetics Commentary on the Bible) John
Provérbios 1
MacArthur - Jay Adams points out that the word bin/biyn “is related to the noun bayin, which means ‘interval’ or ‘space between,’ and the preposition ben, ‘between.’ In essence it means to separate things from one another at their points of difference in order to distinguish them.” Discernment, then, is a synonym for discrimination....So discernment is the process of making careful distinctions in our thinking about truth. The discerning person is the one who draws a clear contrast between truth and error. Discernment is black-and-white thinking—the conscious refusal to color every issue in shades of gray. No one can be truly discerning without developing skill in separating divine truth from error (Ed: And how better to hone this skill than to "eat" and mediate (see discussion) on the Proverbs! (cf uses of bin/biyn in Ps 119:27, 95) Are you periodically reading the Proverbs? If 'Yes,' then the next question is are you "speed reading" them? Or are you pausing to ponder them, chewing and tasting the savory morsels of truth with your "spiritual palate" that they might be totally "digested" into your inner being, the Spirit using the truths gleaned to renew your mind (cp Eph 4:23-note, 2Cor 3:18-note, Ro 12:2-note)? Instead of the "proverbial" recommendation of "Read one chapter of Proverbs every day of the month, so that at the end of the month you will have read the entire book," you might consider reading one single proverb a day, writing it down and then pondering it throughout the day! While reading a chapter a day is commendable, I fear many "thru the Bible reading programs" are much like swallowing a choice cut of filet mignon without chewing or savoring each bite!). (Fool’s Gold) Discern (Webster) - To separate by the eye, or by the understanding. Hence, To distinguish; to see the difference between two or more things; to discriminate; as, to discern the blossom-buds from the leaf-buds of plants. For example bin/biyn describes discerning the destiny of the wicked, and Dt 32:29; Jer. 23:20 (= "understand"), Perceive (Webster) - To have knowledge or receive impressions of external objects through the medium or instrumentality of the senses or bodily organs; as, to perceive light or color; to perceive the cold of ice or the taste of honey. 2 To know; to understand; to observe. A person can perceive (discern, understand) with senses -- For example (all examples use bin/biyn), with his eyes he can discern (Pr 17:24), with his ears he can understand words (Pr 29:19, Job 13:1), with touch or "feeling" ("before your pots can feel [discern] the thorns" Ps 58:9), discernment can be sensed thru taste (Job 6:30). It is possible to hear without perceiving - For example, the prophet Daniel "heard but could not understand (bin/biyn)" (Da 12:8). Similarly "none of the wicked (ungodly, unregenerate) will understand (bin/biyn), but those who have insight will understand (bin/biyn)" (Da 12:10-note, cp Pr 29:7). NET Note - The term bin/biyn refers to the ability to make distinctions between things. This is illustrated by its derivatives: The related preposition means “between” and the related noun means “space between.” So the verb refers to the ability to discern between moral options. In the Qal stem bin/biyn can also mean "to pay attention" or "to consider closely." (see Dt 32:7 = consider, Ps 5:1-note). The psalmist writes "until I went into the sanctuary of God; then I discerned their end." (Ps 73:17-note) In Deut 32:10 we see a different meaning where the Lord "cared (NET = "taught" = bin/biyn; interesting that the Lxx = paideia) for him (Israel)." David asks "Who can discern (Lxx = suniemi) his errors? Acquit me of hidden faults." (Psalm 19:12) Failure to “understand” God and His demands for right living is a culpable action tantamount to rebellion (cf. Isa. 1:3; 6:9; 56:11); as is the failure to “understand” justice (Pr 28:5; 29:7). Bin/biyn - 161 verses - Gen. 41:33, 39; Deut. 1:13; 4:6; 32:7, 10, 29; 1 Sam. 3:8; 16:18; 2 Sam. 12:19; 1 Ki. 3:9, 11-12, 21; 1 Chr. 15:22; 25:7-8; 27:32; 28:9; 2 Chr. 11:23; 26:5; 2Chr 34:12; 35:3; Ezr. 8:15-16; Neh. 8:2-3, 7-9, 12; 10:28; 13:7; Job 6:24, 30; Job 9:11; 11:11; 13:1; 14:21; 15:9; 18:2; 23:5, 8, 15; 26:14; 28:23; 30:20; Job 31:1; 32:8-9, 12; 36:29; 37:14; 38:18, 20; 42:3; Ps. 5:1; 19:12; 28:5; Ps 32:9; 33:15; 37:10; 49:20; 50:22; Ps 58:9; 73:17; 82:5; 92:6; 94:7-8; 107:43; Ps 119:27, 34, 73, 95, 100, 104, 125, 130, 144, 169; 139:2; Pr. 1:2, 5, 6, Pr 2:5, 9; 7:7; 8:5, 9; 10:13; 14:6, 8, 15, 33; 15:14; 16:21; 17:10, 24, 28; Pr 18:15; 19:25; 20:24; 23:1; 24:12; 28:2, 5, 7, 11; 29:7, 19; Eccl. 9:11; Isa. 1:3; 3:3; 5:21; 6:9-10; 10:13; 14:16; 28:9, 19; 29:14, 16; 32:4; 40:14, Isa 40:21; 43:10, 18; 44:18; 52:15; 56:11; 57:1; Jer. 2:10; 4:22; 9:12, 17; Jer 23:20; 30:24; 49:7; Dan. 1:4, 17; 8:5, 16-17, 23, 27; 9:2, 22-23; 10:1, 11-12, Da 10:14; 11:30, 33, 37; 12:8, 10; Hos. 4:14; 14:9; Mic. 4:12 Job 14:21 (Context: Job is speaking of death and the after life in Sheol - Job 14: "His sons achieve honor, but he does not know it; Or they become insignificant, but he does not perceive (bin/biyn) it. 22 "But his body pains him, And he mourns only for himself." Comment: The parallelism between “know” and “perceive” stress the point that in death a man does not realize what is happening here in the present life. In this verse Job is expressing the common view of life beyond death, namely, that in Sheol there is no contact with the living, only separation, but in Sheol there is a conscious awareness of the dreary existence. Job 31:1 "I have made a covenant with my eyes; How then could I gaze (bin/biyn; Lxx = suniemi = bring together > ability to comprehend, to understand thoroughly!) at a virgin? Below are the 29 uses of bin/biyn in Proverbs - take some time to study them (e.g., in Pr 28:5 what do you learn about who has spiritual discernment? This would make an interesting Sunday School class, simply observing what is associated with bin/biyn. Be sure to examine the context to help you accurately observe and interpret these verses. Note also the prevalence of bin/biyn in Psalm 119 - this would make an interesting study. Note that several times bin/biyn is used as a prayer asking God to give understanding - eg, Ps 119:169, et al)... Proverbs 1:2 To know wisdom and instruction, To discern the sayings of understanding, Proverbs 1:5 A wise man will hear and increase in learning, And a man of understanding will acquire wise counsel, Proverbs 1:6 To understand a proverb and a figure, The words of the wise and their riddles. Proverbs 2:5 Then (Begs question "When?" see Pr 2:4) you will discern the fear of the LORD And discover the knowledge of God. Comment: Bin/biyn refers to ability to grasp, discern or be sensitive to what it means to fear the LORD. Proverbs 2:9 Then you will discern righteousness and justice And equity and every good course. Proverbs 7:7 And I saw among the naive, And discerned among the youths A young man lacking sense, Proverbs 8:5 "O naive ones, understand prudence; And, O fools, understand wisdom. Comment: Here "understand" is a command - a call is for the simple to understand what wisdom is, not just to gain it. Proverbs 8:9 "They are all straightforward to him who understands, And right to those who find knowledge. Proverbs 10:13 On the lips of the discerning, wisdom is found, But a rod is for the back of him who lacks understanding. Proverbs 14:6 A scoffer seeks wisdom and finds none, But knowledge is easy to one who has understanding. Proverbs 14:8 The wisdom of the sensible is to understand his way, But the foolishness of fools is deceit. Proverbs 14:15 The naive believes everything, But the sensible man considers (discerns) his steps. NET Note: The contrast is with the simpleton and the shrewd. The simpleton is the young person who is untrained morally or intellectually, and therefore gullible. The shrewd one is the prudent person, the one who has the ability to make critical discriminations. Proverbs 14:33 Wisdom rests in the heart of one who has understanding, But in the hearts of fools it is made known. Proverbs 15:14 The mind of the intelligent seeks knowledge (NET = The discerning heart seeks knowledge), But the mouth of fools feeds on folly. Proverbs 16:21 The wise in heart will be called understanding (discerning), And sweetness of speech increases persuasiveness. Proverbs 17:10 A rebuke goes deeper into one who has understanding (discerning) Than a hundred blows into a fool. Proverbs 17:24 Wisdom is in the presence of the one who has understanding (discerning), But the eyes of a fool are on the ends of the earth. Proverbs 17:28 Even a fool, when he keeps silent, is considered wise; When he closes his lips, he is considered prudent (discerning). Proverbs 18:15 The mind of the prudent (discerning) acquires knowledge, And the ear of the wise seeks knowledge. Proverbs 19:25 Strike a scoffer and the naive may become shrewd, But reprove one who has understanding (discerning) and he will gain knowledge. Proverbs 20:24 Man's steps are ordained by the LORD, How then can man understand his way? Proverbs 23:1 When you sit down to dine with a ruler, Consider carefully what is before you, Proverbs 24:12 If you say, "See, we did not know this," Does He not consider it who weighs the hearts? And does He not know it who keeps your soul? And will He not render to man according to his work? Proverbs 28:2 By the transgression of a land many are its princes, But by a man of understanding and knowledge, so it endures. Proverbs 28:5 Evil men do not understand justice, But those who seek the LORD understand all things. NET Note - The contrast (and the difference) is between the wicked and those who seek the LORD. Originally the idea of seeking the LORD meant to obtain an oracle (2Sa 21:1), but then it came to mean devotion to God - seeking to learn and do his will. Only people who are interested in doing the LORD's will can fully understand justice. Without that standard, legal activity can become self-serving. Proverbs 28:7 He who keeps the law is a discerning son, But he who is a companion of gluttons humiliates his father. Proverbs 28:11 The rich man is wise in his own eyes, But the poor who has understanding (discerning) sees through him. Proverbs 29:7 The righteous is concerned for the rights of the poor, The wicked does not understand such concern. Proverbs 29:19 A slave will not be instructed by words alone; For though he understands, there will be no response. Here is a practical illustration of the meaning of bin/biyn - Joseph told Pharaoh (Context = Pharaoh's dream beginning in Ge 41:1ff)... "Now let Pharaoh look for a man discerning (bin/biyn) and wise, and set him over the land of Egypt.” (Ge 41:33) Wenstrom Comments - Bin/biyn refers to the power of judgment and perceptive insight and is manifested in the use of knowledge. Joseph is recommending to Pharaoh that he search for a man who has discernment in the sense that this man must have the ability to judge and have perceptive insight and can apply the knowledge gained from his interpretation of his dreams. Pharaoh’s dreams and Joseph’s interpretation were a revelation of God’s will for the nation of Egypt during the next fourteen years and so Joseph is recommending to Pharaoh that he search for someone who has the spiritual discernment to act in accordance with this revelation. (Ed: It comes as no surprise that Pharaoh then determined that this man with discernment was the same one who had interpreted Pharaoh's dream! Read Ge 41:39, 40, where "discerning" is bin/biyn.) H. Wayne House has a practical comment on bin/biyn - In Old Testament Hebrew, this word communicates the ideas of discernment, perception, and insight. Behind this word stands the concept of an ability to perceive what is right and what is wrong in a given situation. Solomon, for example, used this word in his prayer for wisdom to rule Israel. He asks for understanding "that I may discern (bin) between good and evil." What a contrast to our wishy-washy ideas of morality, values, and ethics today! Though the 60s battle cry "everything is relative" is not parroted much in classrooms today, it has become the insidious premise behind our society's sliding scale of "right" and "wrong." We live in an age of adjustable morality, and Christians are not exempt! (Living Wisely A Foolish World) SAYINGS OF UNDERSTANDING Understanding (0998) (binah) means "understanding, insight, discernment, i.e., a good sense or wisdom to respond properly to the LORD and his Torah (Dt 4:6), (2) understand, i.e., to be given a revelation as well as its meaning (Da 10:1); (3) understand, i.e., skillfully react to life situations (1Ch 12:32." Binah "carries strong moral and religious connotations. In Job 28:28, the act of turning away from evil was said to be understanding and was based on a prior proper discernment of what was evil. A lack of this kind of understanding was morally culpable and resulted in sin and even drove away God’s compassion for persons who did not have it (Isa. 27:11). Happily, understanding as a moral or religious entity can be acquired (Pr 4:5, 7) and even increased (Isa. 29:24) by seeking after it diligently. The understanding that God desires has a cognitive dimension, therefore, as further illustrated when the author of Proverbs spoke of words of “understanding” (Pr 1:2). The understanding and discernment that is the object of all knowing is the knowledge of the Holy One (Pr 9:10). Understanding is to mark God’s people. It is not surprising, therefore, to learn that by means of understanding, God made all His created order (cf. Ps. 136:5). God has graciously endowed human beings with the ability of understanding and comprehension, but this faculty is not infallible, and, therefore, we are to ask God for guidance at all times (Pr 3:5). Our own ability of understanding should, however, function to give us discernment, for instance, in showing a proper attitude toward seeking the riches of this world (Pr 23:4). Our understanding is also the ability that enables us to understand languages (Isa. 33:19), literature, visions, and dreams (Da 1:20-note). It is the ability that decodes the symbols of communication for us. The writer of Proverbs personifies understanding along with wisdom in the famous wisdom chapter of Proverbs (Pr 2:3; 8:14)." (Complete Word Study Dictionary) The NIV translates binah as insight, which Raymond Ortlund explains by recalling the difference between Sherlock Holmes and Dr Watson, the former having "insight" that far superseded the latter. Ortlund explains You know how a client would walk into Holmes’s apartment at 221B Baker Street and Sherlock Holmes could take one look and know nineteen things about him, and it was always “Elementary, my dear Watson.” Dr. Watson saw the same person, but not with the same insight. This word “insight” means that the non-obvious can become obvious to you. The immature might not see what you see. They might even misunderstand you. This happens often between parents and children. But, parents, it is your role to be the Sherlock Holmes of your family. Don’t surrender that to your kids. They don’t have enough insight yet. They need yours. Hubbard - Understanding” (Pr 1:2, 5, 6) is the ability to look to the heart of an issue and to discern the differences at stake in the choices being weighed; NAS Usage: clearly(1), consideration(1), discernment(3), truth(1), understand(1), understanding(29), understands(1), understood(1). Binah - 38 v with 14 uses in Proverbs =Proverbs 1:2; 2:3; 3:5; 4:1, 5, 7; 7:4; 8:14; 9:6, 10; 16:16; Pr 23:4, 23; 30:2; Deut. 4:6; 1Chr. 12:32; 22:12; 2Chr. 2:12-13; Job 20:3; Job 28:12, 20, 28; 34:16; 38:4, 36; 39:17, 26; Isa. 11:2; 27:11; 29:14, 24; Isa 33:19; Jer. 23:20; Dan. 1:20; 8:15; 9:22; 10:1 Proverbs 1:3 To receive instruction in wise behavior, righteousness, justice and equity; BGT Proverbs 1:3 δέξασθαί τε στροφὰς λόγων νοῆσαί τε δικαιοσύνην ἀληθῆ καὶ κρίμα κατευθύνειν LXE Proverbs 1:3 to receive also hard saying, and to understand true justice, and how to direct judgement; KJV Proverbs 1:3 To receive the instruction of wisdom, justice, and judgment, and equity; NET Proverbs 1:3 To receive moral instruction in skillful living, in righteousness, justice, and equity. CSB Proverbs 1:3 for receiving wise instruction in righteousness, justice, and integrity; ESV Proverbs 1:3 to receive instruction in wise dealing, in righteousness, justice, and equity; NIV Proverbs 1:3 for acquiring a disciplined and prudent life, doing what is right and just and fair; NLT Proverbs 1:3 Their purpose is to teach people to live disciplined and successful lives, to help them do what is right, just, and fair. NRS Proverbs 1:3 for gaining instruction in wise dealing, righteousness, justice, and equity; NJB Proverbs 1:3 for acquiring a disciplined insight, uprightness, justice and fair dealing; NAB Proverbs 1:3 May receive training in wise conduct, in what is right, just and honest; YLT Proverbs 1:3 For receiving the instruction of wisdom, Righteousness, judgment, and uprightness, GWN Proverbs 1:3 to acquire the discipline of wise behavior- righteousness and justice and fairness- BBE Proverbs 1:3 To be trained in the ways of wisdom, in righteousness and judging truly and straight behaviour: RSV Proverbs 1:3 receive instruction in wise dealing, righteousness, justice, and equity; NKJ Proverbs 1:3 To receive the instruction of wisdom, Justice, judgment, and equity; ASV Proverbs 1:3 To receive instruction in wise dealing, In righteousness and justice and equity; receive - Pr 2:9; 8:10,11; Job 22:22 equity - 1Ki 3:28 Related Passages: Micah 6:8+ (JUSTICE) He has told you, O man, what is good; And what does the LORD require of you But to do justice, to love kindness, And to walk humbly with your God? Proverbs 2:9 (NOTE SAME 3 ATTRIBUTES AS IN Pr 1:3) Then (WHEN? cf Pr 2:1-8) you will discern righteousness and justice And equity and every good course. INSTRUCTION OF WISDOM FOR WISE LIVING To receive instruction (musar) in wise behavior (sakal/sākhal), righteousness (tsedeq), justice (mishpat) and equity (meshar) - Note the KJV has "justice, and judgment, and equity." In other words it translates the Hebrew word tsedeq as justice instead of righteousness (like most of the translations render it) and (mishpat) as judgment instead of justice (like most of the translations render it), which shows the importance of comparing translations if you have the time. Receive (laqach) means to acquire something worth having and parallels the verb “treasure up” in Pr 2:1. NET Note - The instruction (musar) "has a three-fold range of meanings: (1) physical or parental: “discipline; chastisement” (2) verbal: “warning; exhortation” and (3) moral: “training; instruction”....This instruction consists of wisdom acquired by observing the consequences of foolish actions in others and developing the ability to control the natural inclination to folly. This sometimes comes through experiencing chastisement from God. Wise behavior is literally "discipline of prudence," describing the results of a self-disciplined life. Matthew Poole on receive instruction - willingly to receive the counsels of others, which is a good step to wisdom, and a part of it. H. Mears - "Receive the instruction of wisdom, justice, and judgment, and equity" (Proverbs 1:3KJV). This is the true college of spirit education of the self, "for giving prudence to the simple, knowledge and discretion to the young" (Proverbs 1:4). Plain common sense is needed in life. Don't be a fool! To receive (03947)(laqach) means to take, grasp, acquire something worth having, take hold of, as Noah reached out and "took hold of," the dove (Ge 8:9). Laqach means to recognize the value of something and to seize or snatch it no matter the cost. This implies we must be ready, willing and able (enabled by the Spirit), to grasp God's Word. THOUGHT - Does this describe you (me)? It is interesting that the Septuagint translators choose the verb dechomai (in middle voice = reflexive = we initiate and participate in effects of our reception) to translate laqach, because dechomai conveys the sense of receiving God's instruction with a favorable attitude. Dechomai means that we accept with deliberate and ready reception God's offer of divine instruction, etc. We welcome His Word (and Him) as our Teacher and Friend as one would warmly welcome a guest into one's home, readily receiving His Truths with open arms, minds, and hearts, even going beyond normally expected gracious hospitality. THOUGHT - May God grant us grace to welcome His Word as an honored guest, giving it the special attention it deserves. Amen. Ortlund adds that the "word receive is the key that unlocks the door. The Bible says, “Therefore putting aside all filthiness and all that remains of wickedness, in humility receive (Ed: This is the same verb dechomai described above) the word implanted, which is able to save your souls.” (James 1:21-note). That simple humility (Ed: I would add, a humility preceded by a "putting aside" of unholy things that hinder the intake of the holy Word), that openness, is how we gain velocity in wise dealing, righteousness, justice, and equity—all so beautiful and powerful. Laqach is used 908 times in the OT and 19 times in Proverbs... Pr 1:3 To receive instruction in wise behavior, Righteousness, justice and equity; Pr 1:19 So are the ways of everyone who gains by violence; It takes away the life of its possessors. Pr 2:1 My son, if you will receive my words And treasure my commandments within you, Pr 4:10 Hear, my son, and accept my sayings And the years of your life will be many. Pr 6:25+ Do not desire her beauty (that means you have seen it) in your heart (the control center of your life! Run quickly to Pr 4:23+), Nor let her capture (Lxx = sunarpazo = to seize suddenly and violently! Take hold of forcibly! To seize and carry clean away! It was used to mean seize with the mind -- that is where her beauty makes its first assault -- on our mind = a desire, an epithumia, a strong lust is created! All you men reading, don't miss how powerful is the lure of sexual immorality be it pornography or open fornication. Beware! And this applies to young and old men - I am almost 77 and I "get it"!!!) you with her eyelids. (The Septuagint is poignant - "Let not the desire [epithumia] of beauty OVERCOME [nikao = be victorious over, prevail, conquer] thee!!! Woe! Men, don't be naive or blaise or indifferent or prideful! We are in a battle for the "castles" of our hearts!) Pr 7:20 He has taken a bag of money with him, At the full moon he will come home.” Pr 8:10 “Take (not a suggestion but a command!) my instruction and not silver, And knowledge rather than choicest gold. Pr 9:7 He who corrects a scoffer gets dishonor for himself, And he who reproves a wicked man gets insults for himself. Pr 10:8 The wise of heart will receive commands, But a babbling fool will be ruined. Pr 11:30 The fruit of the righteous is a tree of life, And he who is wise wins souls. Pr 17:23 A wicked man receives a bribe from the bosom To pervert the ways of justice. Pr 20:16 Take (command) his garment when he becomes surety for a stranger; And for foreigners, hold him in pledge. Pr 21:11 When the scoffer is punished, the naive becomes wise; But when the wise is instructed, he receives knowledge. Pr 22:25 Or you will learn his ways And find a snare (Lxx = brochos = a noose, with epiballo = to throw a noose on someone to catch him and restrain him!) for yourself. Pr 22:27 If you have nothing with which to pay, Why should he take your bed from under you? Pr 24:11 Deliver those who are being taken (Lxx = ago = in present passive = continually being led) away to death, And those who are staggering to slaughter, Oh hold them back. Pr 24:32 When I saw, I reflected upon it; I looked, and received instruction. Pr 27:13 Take (command) his garment when he becomes surety for a stranger; And for an adulterous woman hold him in pledge. Pr 31:16 She considers a field and buys it; From her earnings she plants a vineyard. Remember that instruction is the Hebrew word musar, which conveys the sense of child rearing, discipline and even chastisement, something from which our flesh tends to "shy away." However we dare not do so, because later Solomon warns us "My son, do not reject the discipline of the LORD, Or loathe His reproof, For whom the LORD loves He reproves, even as a father, the son in whom he delights." (Pr 3:11-12, cp Heb 12:5-11-note). So what advantage do we glean from ready reception of musar? We experience it as a tangible manifestation of our Father's love for us as His dear son or daughter! THOUGHT - Could there be any reward greater in life, then to be assured of the almighty Father's love? I think not! May the Spirit grant us the desire and power (Php 2:13NLT+) to rightly, readily receive His instruction. Amen. To receive instruction - NET = "To receive moral instruction in skillful living." Amplified = " Receive instruction in wise dealing and the discipline of wise thoughtfulness." ESV = "to receive instruction in wise dealing." Berkley = "to receive the instruction of prudence." Instruction(04148)(musar) is translated in the Septuagint with the noun strophe, which literally means "a turning" and metaphorically refers to subtlety. The exact sense in the context of Proverbs is not easy to discern but could allude to sayings or words which can be difficult to understand or perceive at first glance, but which are sayings that are artful and delicate, so to speak. This meaning would imply that it will take some effort on our part to glean the precious nuggets of gold in vast storehouses of Proverbs. THOUGHT - While it is commendable to read a chapter of Proverbs a day, doing so would make it difficult, if not impossible, to truly glean the subtle truths therein. So let us slow down. God grant that we take time to pause and ponder these wise sayings as if our life depended on them (it does)! Amen. HCSB on wise behavior (CSB = wise instruction) "is literally "the discipline of prudence." Prudence is skill or cleverness; a talent for insight, observation, or scrutiny; practical wisdom that leads to success....This cleverness is morally guided by righteousness (agreement with God's directives), justice (restoration of what is right), and integrity (what is straight, right, and fair). (Borrow HCSB Study Bible) Wise behavior (07919)(sakal/sākhal) means to act with insight, to be prudent, to give insight, to teach, to prosper, to consider, to ponder, to understand, to act prudently, to act with devotion. The primary meaning of the word is to be prudent. It is fascinating that the first use in Scripture in Ge 3:6 is in the description of the sin of Adam and Eve who saw that "the tree was desirable to make one wise (sakal)!" In marked contrast to that "wisdom" (which ultimately brought death to their spirit and their body), here Solomon describes wise sayings (proverbs) that can give life and health to our spirit, soul and body. Sakal refers to wise actions, the behavior that comes from applying the lessons taught in the proverbs and is the fruit of a disciplined life. NET NOTE - The basic meaning of שָׂכַל is “to be prudent, circumspect,” and the Hiphil stem means “to give attention to, consider, ponder; have insight, understanding” (BDB 968 s.v. I שָׂכַל). It is a synonym of חָכְמָה (khokhmah, “wisdom”), but while חָכְמָה focuses on living skillfully, שָׂכַל (sakhal) focuses on acting prudently. The word can also focus on the results of acting prudently: to have success (e.g., Isa 52:12). Elsewhere, the term describes the prudent actions of Abigail in contrast to her foolish husband Nabal (1 Sam 25). THOUGHT - Which category of wisdom would you rather possess? Which one are you (be honest!) pursuing? Sakal is used 61 times in the OT, and 13 times in Proverbs - Pr. 1:3; 10:5, 19; 14:35; 15:24; 16:20, 23; 17:2, 8; 19:14; 21:11, 12, 16 (THOUGHT: Take a moment. Grab a pen and your notebook. Pray for the Spirit's guidance. Read through each of the uses of sakal below in Proverbs and make a list of the truths you observe regarding WISE BEHAVIOR. I think you will be richly rewarded for this exercise!); Ge. 3:6; Deut. 29:9; 32:29; Jos. 1:7-8; 1 Sam. 18:5, 14-15, 30; 1 Ki. 2:3; 2Ki 18:7; 1 Chr. 28:19; 2 Chr. 30:22; Neh. 8:13; 9:20; Job 22:2; 34:27, Job 34:35; Ps. 2:10; 14:2; 32:8; 36:3; 41:1; 53:2; 64:9; 94:8; 101:2; 106:7; Ps 119:99; Isa. 41:20; 44:18; 52:13; Jer. 3:15; 9:24; 10:21; 20:11; 23:5; Isa 50:9; Dan. 1:4, 17; 9:13, 22, 25; 11:33, 35; 12:3, 10; Amos 5:13 Pr 1:3 To receive instruction in wise behavior, Righteousness, justice and equity; Pr 10:5 He who gathers in summer is a son who acts wisely, But he who sleeps in harvest is a son who acts shamefully. Pr 10:19 When there are many words, transgression is unavoidable, But he who restrains his lips is wise. Pr 14:35 The king’s favor is toward a servant who acts wisely, But his anger is toward him who acts shamefully. Pr 15:24 The path of life leads upward for the wise That he may keep away from Sheol below. Pr 16:20 He who gives attention to the word will find good, And blessed is he who trusts in the LORD. Pr 16:23 The heart of the wise instructs his mouth And adds persuasiveness to his lips. Pr 17:2 A servant who acts wisely will rule over a son who acts shamefully, And will share in the inheritance among brothers. Pr 17:8 A bribe is a charm in the sight of its owner; Wherever he turns, he prospers. Pr 19:14 House and wealth are an inheritance from fathers, But a prudent wife is from the LORD. Pr 21:11 When the scoffer is punished, the naive becomes wise; But when the wise is instructed, he receives knowledge. Pr 21:12 The righteous one considers the house of the wicked, Turning the wicked to ruin. Pr 21:16 A man who wanders from the way of understanding Will rest in the assembly of the dead. POSB - A wise person is characterized by three traits - (1) Justice or what is right: this is the word used of scales that are true and accurate, that conform to the standard (Dt 25:15). Doing what is right is conforming to God’s standard, what is right in His sight. (2) Judgment or what is just: this legal term is used of the verdict or decision of a judge and refers to the proper ruling or determination according to the law. Its application here is for us to follow God’s law in our decisions as well as in our dealings with others. (3) Equity or what is fair: comes from a root word that means to be straight or even. It means that we should be upright in all that we do. These three attributes summarize the character and actions of God. Righteousness (noun)(06664)(tsedeq from root "sdq" - to be straight, norm) the basic idea is that which conforms to an ethical or moral standard. Tsedeq is noun meaning a right relation to an ethical or legal standard. Tsedeq describes conduct that conforms to a standard. Elsewhere it is used in a concrete sense to refer to commercial weights and measures that conform to a standard (Dt 25:15). In the moral realm it refers to “righteous” conduct that conforms to God’s law. Gilbrant - The idea of "what is right" is seen in Pr 1:3, as one of the words for what the study of the biblical proverbs should enable a person to be. W E Vine - Exegetes have spilled much ink in an attempt to understand contextually the words ṣedeq and ṣedāqâ. The conclusions of the researchers indicate a twofold significance. On the one hand, the relationships among people and of a man to his God can be described as ṣedeq, supposing the parties are faithful to each other's expectations. It is a relational word. (see more) Solomon does not clearly distinguish positional from experiential righteousness, but the context of "instruction in wise behavior" would suggest it is practical day to day righteous living, doing (in thought, word, deed) what is right (enabled by the Spirit and the Word) before God and before men. Of course the only way one can carry out practical righteousness is by possessing positional righteousness, the "Abraham way," -- "Then he believed in the LORD; and He reckoned (imputed, placed on his spiritual "bank account") it to him as righteousness." (Ge 15:6+) It is by believing the Gospel (as Abraham did - see Gal 3:8+) "for it (GOSPEL) is the power (dunamis - SUPERNATURAL POWER) of God for salvation (soteria) to everyone who believes (pisteuo), to the Jew first and also to the Greek. For in it the righteousness of God is revealed from faith to faith; as it is written, “BUT THE RIGHTEOUS man SHALL LIVE BY FAITH.”." (Ro 1:16-17+) Then enabled by His Spirit we live out the Gospel before a dead and dying world, praying that our "righteous" life (not perfection but direction) will cause spiritually dead men and women to ask us about the hope (Hope sure, not hope so!) that is within us (1Pe 3:15+)(See also Three Tenses of Salvation; Progressive Sanctification) Justice (04941)(mishpat/mispat from shaphat = to judge, govern) is a masculine noun used over 400x in the OT and has general meanings including a judgment, a legal decision, a legal case, a claim, proper, rectitude. NET Note - The noun מִשְׁפָּט (mishpat, “justice, judgment”) refers to the ability to make a decision that is just (e.g., Dt 16:18; 1Ki 3:28). From this legal background, the term came to mean one’s right or precedent. The person with prudence will make decisions that are just and right. Vine writes that mishpat/mispat "has two main senses; the first deals with the act of sitting as a judge, hearing a case, and rendering a proper verdict. Eccl. 12:14 is one such occurrence. Mishpat can also refer to the “rights” belonging to someone (Ex 23:6). This second sense carries several nuances: the sphere in which things are in proper relationship to one’s claims (Ge 18:19—first occurrence); a judicial verdict (Dt. 17:9); the statement of the case for the accused (Nu 27:5); and an established ordinance (Exod. 21:1). (Vine's Expository Dictionary) Easton's Bible Dictionary writes that justice "is rendering to every one that which is his due. It has been distinguished from equity in this respect, that while justice means merely the doing what positive law demands, equity means the doing of what is fair and right in every separate case." ISBE on human justice - Justice had primarily to do with conduct in relation to others, especially with regard to the rights of others. It is applied to business, where just weights and measures are demanded (Lev 19:35,36; Dt 25:13-16; Am 8:5; Prov 11:1; 16:11; Ezek 45:9,10). It is demanded in courts, where the rights of rich and poor, Israelite and sojourner, are equally to be regarded. Neither station nor bribe nor popular clamor shall influence judge or witness. "Justice, justice shalt thou follow" (Dt 16:20 m; compare 16:18-20; Ex 23:1-3,6-9). In general this justice is contrasted with that wickedness which "feared not God, and regarded not man" (Lk 18:2). In a larger sense justice is not only giving to others their rights, but involves the active duty of establishing their rights. So Israel waits upon God's justice or cries out: "The justice due to me (literally, "my justice") is passed away from my God" (Isa 40:27). Yahweh is to show her to be in the right as over against the nations. Justice here becomes mercy. To "seek justice" means to "relieve the oppressed, judge the fatherless, plead for the widow" (Isa 1:17; compare 11:4; Jer 22:15,16; Ps 82:2-4). The same idea appears in Dt 24:12,13; Ps 37:21,26; 112:4-6, where the translation is "righteous" instead of "just." In this conception of justice the full meaning of the New Testament is not yet reached. It does not mean sinlessness or moral perfection. Job knows the sin in his heart (Job 13:23,26; 7:21), and yet speaks of himself as a just or righteous man (12:4; 13:18). The Psalmist confidently depends upon the righteousness of God though he knows that no man is righteous in God's sight (Ps 143:1,2; compare 7:8; 18:20-24). It is not a lack of humility or dependence upon God when the Psalmist asks to be judged according to his righteousness. In relation to God, the just, or righteous, man is the one who holds to God and trusts in Him (Ps 33:18-22). This is not the later Judaistic legalism with its merit and reward, where God's justice is simply a matter of giving each man what he has earned. The word "justice" does not occur in the New Testament, and in most cases where we find "just" in the King James Version it is changed to "righteous" in the American Standard Revised Version. The idea of justice or righteousness (remembering that these are essentially the same) becomes more spiritual and ethical in the New Testament. It is a matter of character, and God's own spirit is the standard (1 Jn 3:7; Mt 5:48). The mere give-and-take justice is not enough. We are to be merciful, and that to all. The ideal is righteousness, not rights. As Holtzmann says, "The keynote of the Sermon on the Mount is justitia and not jus." Mishpat - The attribute of justice in all correct personal civil administration is emphasized. This justice is primarily an attribute of God, all true mišpāṭ finding its source in God himself and therefore carrying with it his demand. “When therefore the Scripture speaks of the mišpāṭ of God, as it frequently does, the word has a particular shade of meaning and that is not so much just statutes of God as the just claims of God. God, who is the Lord, can demand and He does demand” (Koehler, OT Theology, pp. 205–206). All the right (justice, authority, etc.) there is is his, “because Jehovah is the God of justice” (Isa 30:18; cf. Gen 18:25). God loves mišpāṭ in this sense (Ps 37:28). Psalm 36:6 in kĕtîb reads, “Thy mišpāṭ (singular) is a great abyss.” (b) mišpāṭ, as justice, i.e. rightness rooted in God’s character, ought to be an attribute of man in general and of judicial process among them (Ps 106:37). Wise men speak it (Ps 37:30) and think it (Pr 12:5) and God requires it of them (Mic 6:8). The righteous enjoy it (Pr 21:15) and righteous magistrates employ it in judgment (Mic 3:1; cf. Pr 29:4). (Online Theological Wordbook of the Old Testament) Equity (04339)(meshar from yashar = to be smooth, straight or right) means evenness, uprightness, rightness, smoothness, equity, level path. NET NOTE - The Hebrew noun translated “equity” comes from the root יָשָׁר (yashar) which has the basic idea of “upright, straight, right.” It refers to activity that is morally upright and straight, that is, on the proper moral path. Elsewhere it is used in a concrete sense to describe cows walking straight down a path without turning right or left (1Sa 6:12). Wisdom literature often uses the motif of the straight path to describe a morally “straight” life. Gilbrant - The primary meaning of the noun is "straightness," or "evenness." It is frequently used metaphorically. The prime nuance of the metaphor is "ease" of an action. "The way of the just is straight," which means level and smooth, bringing happiness and peace to the person (Isa. 26:7). Wine is said to "go down smoothly," easily, as part of its tempting nature (Pr. 23:31). To say so means that wine follows a smooth, unobstructed path. A path "paved with love" (S.S. 3:10) is one that is straight and smooth, i.e., sincere, honest and acceptable. From this idea of evenness and ease comes the notion of "peace and friendship" from mêshārîm, such as concord between nations (Da 11:6-note). In the covenant relationship with God, humans are supposed to walk in peace, righteousness and joy (Ro. 14:17-note), a life whose burden is light (Matt. 11:28ff), not one of struggle, strife and weariness. The concept of "justice" also emerges from mêshārîm. The justice of the judge who decides rightly (Ps. 99:4-note) and that which is just (Pr. 1:3; 8:6; Ps. 9:8; 17:2; 58:1) appear in the wisdom literature of Israel. Certainly, judgment which is "straight" means that which is correct, just, right and proper. (Complete Biblical Library) NAS Usage: equity(8), peaceful arrangement(1), right things(1), rightly(1), sincerity(1), smooth(1), smoothly(2), things that are upright(1), uprightly(1), uprightness(1), what is right(1). Meshar - 19 v - 1Chr. 29:17; Ps. 9:8; 17:2; 58:1; 75:2; 96:10; 98:9; 99:4; Pr. 1:3; 2:9; 8:6; 23:16, 31; Song 1:4; 7:9; Isa. 26:7; 33:15; 45:19; Da 11:6 Pr 1:3 To receive instruction in wise behavior, Righteousness, justice and equity; Pr 2:9 Then you will discern righteousness and justice And equity and every good course. Pr 8:6 “Listen, for I will speak noble things; And the opening of my lips will reveal right things. Pr 23:16 And my inmost being will rejoice When your lips speak what is right. Pr 23:31 Do not look on the wine when it is red, When it sparkles in the cup, When it goes down smoothly; Charles Bridges - We are directed to acquire a disciplined and prudent life, as a complete rule of doing what is right and just and fair. These include sound principles and their practical application in our lives. (Exposition of the Book of Proverbs) Henry
Provérbios 1
MacArthur adds that Pr 1:8-9:18 "prepare the reader for the actual proverbs that begin in Pr 10:1ff." Hear (shama - see Pr 1:5 where you will notice that hear or listen are frequent commands in Proverbs!) - Not a suggestion but a command we all need to hear and heed (daily)! NET Note adds that this is "an urgent exhortation which expects immediate compliance with parental instruction." When the Father disciplines us, do we give immediate compliance? In the Septuagint (Lxx) the verb akouo (hear) is in the present imperative, which calls for all of God's children to continually be hearers who heed! (contrast heedless hearers - James 1:22-note) Beloved, we all fail short, but we need to confess, repent, forget what lies behind and move toward the goal of Christ likeness enabled by the Spirit (Phil 3:13, 14-note, Gal 5:16-note). Father's (01)(ab) is used 26 times in Proverbs - Pr. 1:8; 3:12; 4:1, 3; 6:20; 10:1; 13:1; Pr 15:5, 20; Pr 17:6, 21, 25; Pr 19:13, 14, 26; 20:20; 22:28; 23:22, 24, 25; Pr 27:10; 28:7, 24; Pr 29:3; 30:11, 17. Instruction is musar (see note) which speaks of child rearing, chastening and discipline and is translated in the Lxx with paideia which refers to providing guidance for responsible living, something every father should strive to accomplish with his children. My son - Here Solomon speaks as a father to his son. My son - 23x in Proverbs - Pr. 1:8, 10, Pr 1:15; 2:1; 3:1, 11, 21; 4:10, 20; 5:1, 20; 6:1, 3, 20; 7:1; 19:27; 23:15, Pr 23:19, 26; 24:13, 21; 27:11; 31:2 cp Solomon's admonition in Eccl. 12:12; Henry
Provérbios 1
MacArthur - The intimidating force of peer pressure is often the way to entice those who lack wisdom. Deffinbaugh on what evil men offer (by way of enticement) - Group acceptance and identity; Promise of material gain/Excitement and sense of power The innocent invitation quickly turns murderous! As Temper Longman says "The parents are warning the son, in other words, against the attraction that the violent gang represents, because under the surface the attraction is deceptive. They look like they will pillage others, but in the outcome, it is they who will be pillaged." Lie in wait (0693) (arab) means to hide to attack and harm others. Arab is used for planning murder (Dt 19:11), kidnapping (Jdg 21:20), or seduction (Pr 23:28). To lie in wait refers to waiting in a concealed place, lying hidden from their victim, but this will come back on their own head in Pr 1:18. NET Note - "Lie in wait" could denote resolve (“We will lie in wait!”) or exhortation (“Let us lie in wait!”). These sinners are either expressing their determination to carry out a violent plan or they are trying to entice the lad to participate with them. The psalmist uses arab to describe the wicked (Ps 10:4) man He lurks (arab) in a hiding place as a lion in his lair; He lurks (arab) to catch the afflicted; He catches the afflicted when he draws him into his net. (Ps 10:9, cp Ps 59:3) NAS Usage: ambush(15), ambushes(2), lay in wait(3), lie in ambush(1), lie in wait(7), lies in wait(1), lurked(1), lurks(4), lying in ambush(1), lying in wait(3), set an ambush(2), waited in ambush(1). Arab - 39 v -Deut. 19:11; Jos. 8:2, 4, 7, 12, 14, 19, 21; Jdg. 9:25, 32, 34, 43; 16:2, 9, 12; 20:29, 33, 36-38; 21:20; 1Sa 15:5; 22:8, 13; 2Chr. 20:22; Ezr. 8:31; Job 31:9; Ps. 10:9; 59:3; Pr. 1:11, 18; 7:12; 12:6; 23:28; 24:15; Jer. 51:12; Lam. 3:10; Lam 4:19; Mic. 7:2 Pr 1:11 If they say, “Come with us, Let us lie in wait for blood, Let us ambush the innocent without cause; Pr 1:18 But they lie in wait for their own blood; They ambush their own lives. Pr 7:12 She is now in the streets, now in the squares, And lurks by every corner. Pr 12:6 The words of the wicked lie in wait for blood, But the mouth of the upright will deliver them. Pr 23:28 Surely she lurks as a robber, And increases the faithless among men. Pr 24:15 Do not lie in wait, O wicked man, against the dwelling of the righteous; Do not destroy his resting place; Fearn - The motivation is violence for violence’s sake, with the financial benefits of secondary concern. There is illicit pleasure in dominating and intimidating the innocent. How descriptive of the spirit of the age in which we live! We do well to remember it was violence that evoked God’s destruction in the days of Noah (Gen. 6:11). Charles Bridges - The enticement here was to deeds of robbery and blood—covetousness leading to murder. Most fiendish was the cruelty of the plot. The innocent was to be murdered without cause (Ge 4:8, Ps. 10:8)—swallowed up alive and whole—like Korah and his company; going down into the pit in their full strength (Nu 16:33). The invitation was seemingly harmless—"Only come, come with us." But soon the demand rises "Cast in thy lot with us. The spoil is sure. There is no one to prevent us or to accuse us (But see Ge 4:10, 2Ki 9:26). Precious substance will be found, when our victim is destroyed (Comp. Mt. 21:38). Precious substance! they say. But how can that be substance at all, which belongs only to a world of shadows? (Ps 39:6) Much more, how can the fruit of robbery be precious with the curse of God? (Pr 21:6, Ps. 62:9, 10) Not that this horrible plot is usually propounded at first. But step by step—unless the Lord graciously restrains—it may come to this at last. Seldom indeed is the first temptation so broad. But the cover and varnish is here taken off, to show what sin is in its nature, character, and its certain end. What young man, but would shudder and start away from the wickedness, if presented to his imagination alone? But this is the history of many a deluded sinner, hurried on by the influence of company to lengths of sin that he had never contemplated. Other enticements are prepared for the amiable and the uninitiated, just entering into life; less fearful and obvious, and therefore more really dangerous. For what “advantage does Satan get of us by our ignorance of his devices!” (2Cor 2:11) Is it safe then to trust in our good resolutions or principles? No—Walk not in the way with them. The invitation is—Come with us. The warning is—Refrain thy foot from their path. (Pr 4:14, 15. Compare Psalm 1:1) Avoid parleying with them. No one becomes a profligate at once.10 But “Bad company corrupts good morals.” (1Cor 15:33) The conscience—once tender—becomes less sensitive by every compliance. Who of us can stop himself once he starts on the down-hill path? One sin prepares for another—yea, even pleads for it—no it even makes another sin necessary to keep the first sin concealed (Ed: How often we see follow our first sin with a second sin such lying about our first sin!). Witness David committed murder to hide his adultery, and for its covering charged it upon the providence of God. ( Committing murder in a vain attempt to hide his adultery - 2Sa 11:4, 17, 25) Again then, we repeat with all earnestness—Refrain. The path may be strewed with flowers, but it is a path of evil—perhaps of blood (Pr 1:16, Isa. 59:7. A very apt illustration of the total depravity of man in the perverted use of the members of his body.—Ro 3:15). Every step on Satan’s ground, deprives us of the security of the promises of God. Often ruin has followed by not refraining from the first step. The only safety is in flight. (Ge 39:10, 12, 1Cor 6:18, 2Ti 2:22) Run then into “thy hiding-place, and behind thy shield,” and boldly bid thy tempter “depart from thee.” (Ps. 119:114, 115. Cp. Mt. 4:10) Awful is the thought—There is not one sin that the best of God’s saints will not commit if they trust in themselves. “Stand by your faith. Do not be conceited, but fear." (Ro 11:20) Lane -They make it sound easy (Pr 1:11) and look tough (Pr 1:12); they offer lucrative rewards (Pr 1:13), not least a place in the gang (Pr 1:14). The youth who has been finding parental control constricting ‘pictures himself a person to be reckoned with instead of patronized and kept in his place, and above all accepted as one of the gang’ (Kidner). An offer he can’t refuse! How up-to-date it all is! There is nothing new about gangs of youths graduating into vice-rings and incorporated crime. Here is how it all begins — with a macho appeal and tempting offer to one who has been kept down and kept short. The task of today’s parents is not so dissimilar to that facing parents in ancient Israel. Proverbs 1:12 Let us swallow them alive like Sheol, Even whole, as those who go down to the pit; swallow Ps 35:25; 56:1,2; 57:3; 124:3; Jeremiah 51:34; Lamentations 2:5,16; Micah 3:2,3 as those Ps 5:9; Romans 3:13 whole Nu 16:30-33; 26:10; Ps 28:1; 143:7) Amplified - Let us swallow them up alive as does Sheol (the place of the dead), and whole, as those who go down into the pit [of the dead]; NET - We will swallow them alive like Sheol, those full of vigor like those going down to the Pit. Let us swallow them alive like Sheol - This passage pictures these sinners encouraging the naive son to carry out violence simply for the pleasure of it! O my, the depths to which depravity can plummet! (Nave's topic - depravity). Solomon compares their destructive words (and presumably their actions) with the abode which pictures the end of life (and the end of usefulness) on earth! As an aside, always be alert to the little prepositions "like" and "as" (both are used in Pr 1:12NAS) for they serve to introduce a figure of speech, specifically a Simile. Pause and ponder these "sign posts," which your Teacher the Spirit will use to help you understand the passage in a deeper way! (cp 1Cor 2:10-12) But be careful, for figures of speech can mislead the unwary reader into some fanciful (inaccurate) interpretations (See Some Guidelines for figuring out figurative language). Although a passage may have a "figure," we do well to remember that the figure of speech always has one (Spirit intended) literal meaning (whether we are able to discern the meaning or not!) Korah's rebellion against God resulted in he and his whole family being swallowed alive - Read and be warned by the words of Nu 16:24-31, 32! MacArthur - The wicked devise a plot of deception in which the innocent are captured and victimized like one who is taken by death itself—as with Joseph (Ge 37:20ff.), Jeremiah (Jer 38:6-13), and Daniel (Da 6:16, 17-note). Sheol (07585)(she'ol) is the underworld or the place to which people descend at death. The grave, death, the depths, the nether world, the underworld. Sheol was viewed as the place where departed spirits went after death. Sheol was envisioned as a dark region within the earth, the entrance to which was the grave with its steep slopes (cf. Ps 88:4-6). In Job 14:13-22, Job expressed the common view of life beyond death, namely, that in Sheol there is no contact with the living, only separation, but in Sheol there is a conscious awareness of the dreary existence. In Jonah 2:3 Jonah pictures himself in the belly of Sheol, its very center - in other words he is as good as dead. In Ps 22:6 Sheol, the underworld, the place of the dead, is personified as David’s enemy. Abaddon is used as a name for Sheol in Ps 88:11. In Ps 143:3 "dark places" is a synonym for Sheol, pictured as a dark place located deep in the ground. In the ancient Israelite view he joined his deceased ancestors in Sheol. In Isaiah 7:11, the phrase “Make it as deep as Sheol or make it high upwards” words suggest that Ahaz can feel free to go beyond the bounds of ordinary human experience. The phrase “path of life” stands in contrast to death/Sheol in Pr 2:18-19; 5:5-6; 15:24. Sheol, the place of death, is sometimes depicted as a raging sea (see Ps 18:4, 15-16). Sheol is the land of the dead localized in Hebrew thought in the earth’s core or the grave. “Sheol” in the Bible can be used four different ways: the grave, the realm of the departed [wicked] spirits or Hell, death in general, or a place of extreme danger (one that will lead to the grave if God does not intervene. (Note: Many of these comments on Sheol are summarized from over 100 comments on "Sheol" in the very helpful resource, NET Note). In Hebrew thought, Sheol is the proper name of the subterranean world which was regarded as the land of the dead. In ancient Canaanite thought Death was a powerful god whose appetite was never satisfied. In the OT Sheol/Death, though not deified, is personified as greedy and as having a voracious appetite. See Pr 30:15-16; Isa 5:14. According to the OT, those who descend into the realm of death/Sheol are cut off from God’s mighty deeds and from the worshiping covenant community that experiences divine intervention (Ps 30:9; 88:10-12; Isa 38:18). The Hebrew term שָׁחַת (shakhat, “pit” = not same Hebrew word used in Pr 1:12-see below) is often used as a title for Sheol (see Ps 16:10, 49:9 - decay = pit; Ps 55:24; 103:4 = pit of destruction, where our physical body decays). In Dt 32:22, Sheol refers here not to hell and hell-fire - a much later concept - but to the innermost parts of the earth, as low down as one could get. The parallel with “the foundations of the mountains” makes this clear (cf. Ps 9:17; 16:10; 139:8; Isa 14:9, 15; Amos 9:2). In Job Sheol is a land from which there is no return (Job 10:21, 7:9). It is a place of darkness and gloom (Job 10:21-22), a place where the dead lie hidden (Job 14:13); as a place appointed for all no matter what their standing on earth might have been (Job 30:23). In Pr 9:18 “in the depths of Sheol” (בְּעִמְקֵי שְׁאוֹל, bé’imqe shé’ol) is a parallelism which stresses that those who turn to this way of life are ignorant and doomed. It may signal a literal death lying ahead in the not too distant future, but it is more likely an analogy. The point is that the life of folly, a life of undisciplined, immoral, riotous living, runs counter to God’s appeal for wisdom and leads to ruin. That is the broad way that leads to destruction. In Pr 15:11 “Sheol and Abaddon” (שְׁאוֹל וַאֲבַדּוֹן (shé’ol va’adon); as in ASV, NASB, NRSV; cf. KJV “Hell and destruction”; NAB “the nether world and the abyss.” These terms represent the remote underworld and all the mighty powers that reside there (e.g., Pr 27:20; Job 26:6; Ps 139:8; Amos 9:2; Rev 9:11). The LORD knows everything about this remote region. In Pr 23:14 the term שְׁאוֹל (shé’ol, “Sheol”) in this context probably means “death” (so NIV, NCV, NLT) and not the realm of the departed (wicked) spirits (cf. NAB “the nether world”). In the wisdom of other lands, Ahiqar 6:82 says, “If I strike you, my son, you will not die.” The idea is that discipline helps the child to a full life; if the child dies prematurely, it would be more than likely a consequence of not being trained by discipline. In the book of Proverbs the “death” mentioned here could be social as well as physical. Sheol is equivalent to the term Hades in the NT (Acts 2:27) and is distinct from the NT term Gehenna, the second death, the lake of fire, that place where even Sheol (Hades) will be thrown (Rev 20:14-15-note) In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Luke 10:15; 16:23; Rev 20:13-14-note), a place of torment, especially as one knows that he is separated from God (cp Lk 16:23). Vine - she'ol (שְׁאוֹל, 7585), “place of the dead.” Sha'al seems to be the basis for an important noun in the Old Testament, she'ol. Found 65 times in the Hebrew Bible, she'ol refers to the netherworld or the underground cavern to which all buried dead go. Often incorrectly translated “hell” in the KJV, she'ol was not understood to be a place of punishment, but simply the ultimate resting place of all mankind (Ge 37:35). Thus, it was thought to be the land of no return (Job 16:22; 17:14-16). It was a place to be dreaded, not only because it meant the end of physical life on earth, but also because there was no praise of God there (Ps 6:5). Deliverance from it was a blessing (Ps 30:3). In Ps 49:14, “death will shepherd them,” where death itself is personified as a shepherd that will lead them like a flock of helpless, unsuspecting sheep to Sheol, the underworld, the land of the dead. Robert Morey - It is universally recognized by modern Talmudic scholars that bnever meant the grave or unconsciousness in rabbinic literature. Ginzburg states that in rabbinic writings one finds a consistent conviction that“there exists after this world a condition of happiness or unhappiness for an individual.” Guttman adds, “The Talmud, like the Apocryphal literature, knows of a kind of intermediate state of the soul between death and resurrection; true retribution will be dispensed only after the resurrection of the body. But along with this, we also find the fate in a retribution coming immediately after death and in a life of blessedness for the soul in the beyond.”8 The rabbinic tradition before, during, and after the time of Christ describes the soul departing the body and descending into Sheol at death. (Midrash: Gen. 96, 908; Bab. Tal. Shah 589; 777–779: Enoch 103:7, etc.) The rabbis consistently pictured both the righteous and the wicked as conscious after death.(Midrash: Gen. 409, 516; Num. 733; Ecc. 83, 229; Bab. Tal. Shah 777–779; PT Mo’ed Katan 111.5, 826, Yebamuth XVI.3, 15c, Bereshith Rabba c. 7, Vayyekin Rabba XVIII.1; Kohelith Rabb 1.15, ed., Rom. 6a; Ruth Rabba 111.3, 6c, etc.)The evidence is so overwhelming that the classic Princeton theologian, Charles Hodge, stated, “That the Jews believed in a conscious life after death is beyond dispute. The annihilationists have never discovered any evidence that the majority of Jews believed that the soul was extinguished at death. There is no conflict in the rabbinic literature over this issue. (Essays in Greco-Roman and Related Talmudic Literature, pp. 43, 44.) The KJV translates Sheol as “hell” 31 times, “grave” 31 times, and “pit” three times. Because of this inconsistency of translation, such groups as the Adventists, Armstrongites, and Jehovah’s Witnesses have taught that Sheol means the grave. All the conditional immortalitists have traditionally capitalized on the KJV’s translation of Sheol as the “grave.” For example, in The Conditionalist Faith of Our Fathers (Vol. I, pp. 162 and 298), Froom emphatically stated that both Sheol and Hades meant the grave. It is to be regretted that even some modern versions have carried on the tradition of translating Sheol as grave. Robert Morey comments that "During the intertestamental period, the Jewish concept of Sheol had progressed to the stage where it was believed that Sheol had two distinct compartments, or sections. One section was a place of torment to which the wicked went while the other was a place of conscious bliss, often called “Abraham’s bosom” or “paradise,” to which the righteous were carried by angels. The rabbis even discussed how many angels it took to carry the righteous to Abraham’s bosom (Sources: A. Edersheim, The Life and Time of Jesus the Messiah (Grand Rapids: Wm. B. Eerdmans Pub. Co., 1962), Vol. II, pp. 279–281, 791–796. For further sources in rabbinic literature, see: Midrash: Gen. 68; Ex. 48; Lev. 405; 55:80; Ecc. 197. Bab. Tal.: Ber. 173; Shah. 589; ER 129.). The rabbinic understanding of Sheol is the basis for Christ’s illustration in Luke 16:19–31. While only the rich man was directly said to be “in Hades” (v. 23), the phrase “Abraham’s bosom” to which the angels carried Lazarus (vv. 22, 23) must be interpreted as the section of Hades reserved for the righteous. The dialogue between the rich man and Lazarus is an echo of multiple stories in which such dialogues were described. Thus, initially, the first occurrence of Hades in the New Testament refers to a concept of an afterlife which had evolved beyond the Old Testament concept of Sheol and reflected, the progress of understanding which had been accomplished during the period between Malachi and Matthew. (Death and the Afterlife) NET Note - "The noun שְׁאוֹל (shé’ol) can mean (1) “death,” cf. NCV; (2) “the grave,” cf. KJV, NIV, NLT (3) “Sheol” as the realm of departed spirits, cf. NAB “the nether world,” and (4) “extreme danger.” Here it is parallel to the noun בוֹר (vor, “the Pit”) so it is the grave or more likely “Sheol” (cf. ASV, NRSV). Elsewhere Sheol is personified as having an insatiable appetite and swallowing people alive as they descend to their death (e.g., Nu 16:30, 33; Isa 5:14; Hab 2:5). In ancient Near Eastern literature, the grave is often personified in similar manner, e.g., in Ugaritic mythological texts Mot (= “death”) is referred to as “the great swallower.”" Erwin Lutzer has an excellent summary of Sheol in his book One Minute After You Die (borrow book):: The most important word in the Old Testament that speaks of the afterlife is the Hebrew word sheol, which occurs sixty-five times in the Old Testament. In the King James Version of the Bible it is translated “hell” thirty-one times, “grave” thirty-one times, and “pit” three times. This inconsistency in translation has caused some to be confused regarding what sheol really means. First, we must remember that elsewhere in the Bible, sheol is clearly distinguished from hell (I’ll comment more on this later). And second, just because it is sometimes translated “grave,” this does not mean that it refers only to the literal grave. Some people who believe that it refers to the grave and nothing more assume that when we die, we just die like a dog; i.e., since our bodies have died, our existence has ended. Not so. Of course, sheol can be translated “grave” in some contexts, because the word includes the concept of the grave. But what seems clear is that the writers of the Old Testament believed that to go to sheol was not only to go to the grave but also to experience a conscious afterlife. There is a Hebrew word that can only be translated “grave”—kever—but the writers often preferred the word sheol because it encompassed the region of departed spirits who were conscious, either in bliss or torment. The word sheol never means just a physical grave. For the purpose of greater clarity, more recent translations of the Bible sometimes do not attempt to use an English equivalent to translate sheol. They simply let the Hebrew word stand as it is. For example, in the very first use of the word in the Old Testament, the New American Standard Bible quotes Jacob as saying, “Surely I will go down to Sheol in mourning for my son” (Genesis 37:35). So here are some facts we should know in order to understand what the Old Testament means by the word sheol. First, there is a clear distinction between the grave, where the body rests, and sheol, where the spirits of the dead gather. Although graves are usually in shallow earth or even above the earth, sheol is always thought of as down under, somewhere in a hollow part of the earth. Isaiah writes that when the king is overthrown, “Sheol from beneath is excited over you to meet you when you come; it arouses for you the spirits of the dead, all the leaders of the earth; it raises all the kings of the nations from their thrones” (Isaiah 14:9; see also verse 10). Sheol is not impersonal; it is a place of activity. Second, sheol is often spoken of as a shadowy place of darkness, a place that is not a part of this existence. Another prophet, Ezekiel, says that Tyre will be “[brought] down with those who go down to the pit, to the people of old, and I will make you dwell in the lower parts of the earth, like the ancient waste places, with those who go down to the pit [sheol], so that you will not be inhabited; but I will set glory in the land of the living” (Ezekiel 26:20). Job speaks of the inhabitants of sheol as in pain. “The departed spirits tremble under the waters and their inhabitants. Naked is Sheol before Him, and Abaddon has no covering” (Job 26:5–6). Third, after death one can be united with his ancestors in sheol. Jacob went down into sheol and was “gathered to his people” (Genesis 49:33). Abraham was assured by the Lord that he would go down to his fathers in peace (Genesis 15:15). Some have interpreted this as simply a reference to the fact that the bones of a particular family were often buried together. But the clear implication is that there would be a reunion of some kind in the world beyond. That the word sheol refers to the realm of departed spirits seems unmistakable. What seems equally clear is that those who entered this region did not all have the same experience. For some, it was a region of gloom; but for others, it was a place where they would dwell with God. Asaph, the author of many of the psalms, wrote, “Nevertheless I am continually with You; You have taken hold of my right hand. With Your counsel You will guide me, and afterward receive me to glory. Whom have I in heaven but You? And besides You, I desire nothing on earth” (Psalm 73:23–25). He expected to see the glory of God at death; indeed, he speaks about heaven. Fourth, there are hints in the Old Testament that sheol has different regions. Both the wicked and the righteous are said to go to sheol. Jacob went into sheol, but so did rebellious people, such as Korah and Dathan. This explains why there is a “lower region.” The Lord says, “For a fire is kindled in My anger, and burns to the lowest part of Sheol, and consumes the earth with its yield, and sets on fire the foundations of the mountains” (Deuteronomy 32:22). The reason there are two different realms in sheol is best explained by remembering that sheol has two different kinds of inhabitants. “This is the way of those who are foolish.… As sheep they are appointed for Sheol; death shall be their shepherd; and the upright shall rule over them in the morning, and their form shall be for Sheol to consume so that they have no habitation. But God will redeem my soul from the power of Sheol, for He will receive me” (Psalm 49:13–15). Other Old Testament passages make a similar contrast (Job 24:19; Psalms 9:17; 16:10; 31:17; 55:15). Perhaps one of the clearest expressions of immortality in the Old Testament comes from the book of Daniel. “Many of those who sleep in the dust of the ground will awake, these to everlasting life, but the others to disgrace and everlasting contempt” (Daniel 12:2). Daniel not only believed that there were two classes of people who would live either in bliss or contempt, but that their bodies would also arise someday. This is an explicit reference to the New Testament doctrine of the resurrection of the body. The Old Testament makes a sharp distinction between the wicked and the righteous, with the clear implication that they have separate destinies in the afterlife. Though this division of sheol is not expressly stated, later rabbis clearly taught that sheol has two compartments. Sheol, then, is a general term for the nether world, the region of departed spirits. As the scholar B. B. Warfield wrote, “Israel from the beginning of its recorded history cherished the most settled conviction of the persistence of the soul in life after death.… The body is laid in the grave and the soul departs for sheol.” Here the righteous and the wicked enter, though when they arrive, they do not have the same experience. If the door to the afterlife is open but a crack in the Old Testament, it is thrown wide open in the New. Here we have detailed descriptions of both the righteous and the unbelievers after death. Based on this information, we are better able to answer the question of what we can expect one minute after we have breathed our last. (From Lutzer's book which I highly recommend One Minute After You Die -- borrow book) See Dictionary Articles: Sheol in Baker's Evangelical Dictionary Sheol in Holman's Dictionary NET Bible articles What is the Difference Between Sheol, Hades, Hell, etc? Where did OT Believers go when they died? Easton's Bible Dictionary Sheol Hastings' Dictionary of the Bible Sheol International Standard Bible Encyclopedia Sheol The Nuttall Encyclopedia Sheol The Jewish Encyclopedia Sheol Sheol - 64v all translated "Sheol" - Gen. 37:35; 42:38; 44:29, 31; Num. 16:30, 33; Deut. 32:22; 1 Sam. 2:6; 2Sam. 22:6; 1 Ki. 2:6, 9; Job 7:9; 11:8; 14:13; 17:13, 16; Job 21:13; 24:19; 26:6; Ps. 6:5; 9:17; 16:10; 18:5; 30:3; 31:17; 49:14-15; Ps 55:15; 86:13; 88:3; 89:48; 116:3; 139:8; 141:7; Pr. 1:12; 5:5; 7:27; 9:18; Pr 15:11, 24; 23:14; 27:20; 30:16; Eccl. 9:10; Song 8:6; Isa. 5:14; 7:11; Isa 14:9, 11, 15; 28:15, 18; 38:10, 18; 57:9; Ezek. 31:15-17; 32:21, 27; Hos 13:14; Amos 9:2; Jon. 2:2; Hab. 2:5. Notice the important rhetorical question - What man can live and not see death? Can he deliver his soul from the power of Sheol?[Selah]. (Ps 89:48) Pr 1:12 Let us swallow them alive like Sheol, Even whole, as those who go down to the pit; Pr 5:5 Her feet go down to death, Her steps take hold of Sheol. Pr 7:27 Her house is the way to Sheol, Descending to the chambers of death. Pr 9:18 But he does not know that the dead are there, That her guests are in the depths of Sheol. Pr 15:11 Sheol and Abaddon lie open before the LORD, How much more the hearts of men! Pr 15:24 The path of life leads upward for the wise That he may keep away from Sheol below. Pr 23:14 You shall strike him with the rod And rescue his soul from Sheol. Pr 27:20 Sheol and Abaddon are never satisfied, Nor are the eyes of man ever satisfied. Pr 30:16 Sheol, and the barren womb, Earth that is never satisfied with water, And fire that never says, “Enough.” Matthew
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MacArthur - This is the enlisting of the innocent without full disclosure of intent. Abundant spoil is promised by this outright robbery, which is made to appear easy and safe for the thieves and murderers. Paul repeats the warning to his young disciple Timothy (applicable to all of us who are disciples of Christ)... But those who want to get rich fall into temptation and a snare and many foolish and harmful desires which plunge men into ruin and destruction. 10 For the love of money is a root of all sorts of evil, and some by longing for it have wandered away from the faith and pierced themselves with many griefs. (1Ti 6:9-10-note) Spoil "denotes the spoils, the booty, that one takes from a conquered enemy....Sinners love wealth and use people; saints love people and use wealth to help others." (Waltke) Proverbs 1:14 Throw in your lot with us, We shall all have one purse," NET - Join with us! We will all share equally in what we steal." Amplified - Throw in your lot with us [they insist] and be a sworn brother and comrade; let us all have one purse in common— NET Note - “Throw in your lot with us.” This is a figurative expression (hypocatastasis) urging the naive to join their life of crime and divide their loot equally. The noun גּוֹרָל (goral, “lot”) can refer to (1) lot thrown for decision-making processes, e.g., choosing the scapegoat (Lev 16:8), discovering a guilty party (Jonah 1:7) or allocating property (Josh 18:6); (2) allotted portion (Josh 15:1) and (3) allotted fate or future destiny (Pr 1:14; Dan 12:13; see BDB 174 s.v.). Here the criminals urged the lad to share their life. Bridges - the demand to engage in action soon follows: “Throw in your lot with us.” The sensitive conscience becomes more compliant every time it gives in. Who can stop himself once he starts on this downhill path? One sin makes way for another. David committed murder to hide his adultery (2Samuel 11:4, 17, 25). The only safe course of action is to flee temptation. There is not one sin that the best of God’s saints will not commit if they trust in themselves (Romans 11:20). All have one purse - Promise of "“fair shares for all.” (McKane) The peer pressure continues, now "sweetened" by the promise of a share in the filthy lucre! John
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MacArthur - How to Study the Bible - Proverbs 1:20–33 If you do not have the Word of God as the base of your life, as the orientation for your behavior, as the solid foundation upon which you live—then there is no real base. In Proverbs chapter 1, beginning in verse 20, the writer says, “Wisdom crieth outside; she uttereth her voice in the streets.” Then in verse 22: “How long, ye simple ones, will ye love simplicity? And the scoffers delight in their scoffing, and fools hate knowledge.” It says they turned a deaf ear and refused to hear (v. 24). Listen, wisdom is available (vv. 23, 25, 33). Give attention to it, or reap the consequences. What I’m trying to get you to see is how important it is to study the Word of God. It’s the foundation of everything. A judge wrote me and asked, “What does the Bible say about what is right in a court of law?” A doctor asked, “What does the Bible say about what is right in terms of how we discipline our children?” Other doctors have written and asked, “What does the Bible say about abortion? What does the Bible say about euthanasia? What does the Bible say about how people are to be treated in certain psychological and psychiatric situations?” The Word of God is the standard! We can’t live our lives the way they ought to be lived unless we have the knowledge of God’s Word within us. So it’s imperative that we be students of His Word. Charles Wood - Weeping Wisdom Proverbs 1:20–33 Introduction: We talk so much about obeying the Bible, but we do not always do much about it. We really ought to do more in actual practice because the Bible itself calls upon us to do so. I. Wisdom Weeping (vv. 20, 21) A. Wisdom identified 1. Personified—viewed as if human 2. Actually found fully in the person of Christ 3. Comes through prophets and teachers 4. True wisdom is recorded for us in the Word—the Bible B. Wisdom located 1. Out in the open: nothing necessary in divine wisdom is ever hidden 2. Wisdom is where people are a. The message is clearer than we like to admit b. Most people know more than they like to admit II. Wisdom Warning (vv. 22–31) A. Warning sounded (vv. 22, 23) 1. How long? a. Will the simple (those ignorant through carelessness or indifference) love simplicity b. Will the scoffers (those who hold things in derision) delight in scoffing c. Will fools (those who hate knowledge because of its restraints) hate knowledge 2. Call to repentance—“Turn and be helped” a. Turn when reproved (put self under my reproof) b. Be helped—if you will repent 1) I will pour out My spirit upon you 2) I will make known My words unto you (If we turn to God He will give us what we need to know and do. The usual reason for our confusion is failure to do right.) B. Warning strengthened (vv. 24–31) 1. Refusal (vv. 24, 25) a. I have called and reached out 1) By preachers, etc. 2) God has tried to get His message across b. I have been refused and disregarded (general tendency, especially among young, to disregard wisdom and instruction) 2. Reaction (vv. 26–28) a. I will hold you in derision in time of need. (This is not as crass as it seems. He traces the reaction of wisdom as the results of rejection begin to work themselves out. Notice the strong words.) b. When they call in time of deep need, there is no answer because judgment is already falling 3. Ruin (vv. 29–31) a. Fools have made their own choices (calamity is the result of their own ways). We often blame God for what we have done b. Fools have rejected attempts to help them c. Fools will get back the results of their own foolish choices and perverse ways 1) Both in this life and the life to come 2) Sowing and reaping prominent here III. Wisdom Weighing (vv. 32, 33) A. Fools l. Destruction and ruin a. Their own choices destroy them (destroy themselves) b. Their own prosperity becomes their downfall (carelessness, unconcern, carnal security produced by worldly success) c. Rebellion against God chief cause 2. They end up where they were heading B. Wise men 1. Security and spiritual peace a. Listeners shall dwell safely (confidently) b. Listeners shall have quiet from fear of evil (note stress on freedom from fear) 2. They end up where God has been leading them Conclusion: Wisdom continues to cry out—only in stronger and fuller form—the Word of God. Men, including Christian men, continue to ignore the cries and appeals of wisdom. Men especially turn away from the teaching of the Word. There is always a balance beam. Every individual can climb on one side or the other. Will you hear, heed and follow, or will you close your eyes and ears and go your own way? The ultimate outcome is up to you. Throughout time and eternity you will reap the fruit of the decision you make now regarding wisdom. (Sermon Outlines on the Book of Proverbs) Proverbs 1:21 At the head of the noisy streets she cries out; At the entrance of the gates in the city she utters her sayings: Pr 9:3; Matthew 10:27; 13:2; John 18:20; Acts 5:20 Streets and square in Pr 1:20 and head of the noisy street and gates in the city here indicate the universal availability of her message. Noisy streets refer "to the busy, bustling place where the street branches off from the gate complex." (NN) In the city refers to " the area of the entrance just inside the gate complex, the business area. In an ancient Near Eastern city, business dealings and judicial proceedings would both take place in this area." (NN) At the entrance of the gates of the city - This was a place where judgments were carried out, as would prove the case for those who rejected wisdom (Pr 1:26, 27; 31; see Ge 38:14, Ru 3:11).
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MacArthur - God’s rejection of sinners is carefully detailed (in Pr 1:28-32). This is the aspect of God’s wrath expressed in His abandonment of sinners. See Ro 1:24-28- note. No prayers or diligent seeking will help them (cf. Pr 8:17). Then - When is then? Clearly in context this is when the "storm comes." Then it is too late. Then they will call out to Wisdom in vain! Even as God shut the door of the Ark, so too the door of opportunity for these Wisdom rejecters is finally and fully closed, resulting in their destruction! (Ge 7:16) Note the tragic turnaround - Wisdom called to them, but they did not listen (Pr 1:24). Here they call to Wisdom, but she does not listen! We need to be aware that God does have His limit and we need to hear and heed while today is still called today. Procrastination may lead to perdition, and then it is too late to call out! Garrett - The statement that fools call on her when they get into trouble is not a reference to literal prayer but a dramatic picture of fools trying to find a way out of the trouble they are in. They “call on” her in the sense that they are at last ready to listen to advice, but it is too late.
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MacArthur adds: The word “proverb” means “to be like,” thus Proverbs is a book of comparisons between common, concrete images and life’s most profound truths. Proverbs are simple, moral statements (or illustrations) that highlight and teach fundamental realities about life. Solomon sought God’s wisdom (2Chr 1:8–12) and offered “pithy sayings” designed to make men contemplate 1) the fear of God and 2) living by His wisdom (Pr 1:7; 9:10). The sum of this wisdom is personified in the Lord Jesus Christ (1Cor. 1:30). 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. (Talk thru the Bible) Theme of Proverbs: The fear of the LORD is the beginning of knowledge. Fools despise wisdom and instruction. (Pr 1:7). The Septuagint rendering amplifies the meaning of Pr 1:7 - "The fear of the Lord is the beginning of wisdom (sophia); and there is good understanding (sunesis = "putting together the pieces") to all that practice it: and piety (eusebeia) toward God is the beginning of discernment (aisthesis); but the ungodly (asebes) will set at naught wisdom and instruction (paideia = "child training")." The Greek emphasizes wisdom instead of knowledge. Notice that "fools" are equated with the ungodly. The fear of the LORD is the beginning of wisdom, and the knowledge of the Holy One is understanding. (Pr 9:10) Note that this fear is not "shaking fear" but a reverential awe. It is like a child who fears disappointing their father or losing his approval and thus it is a "healthy" fear, good for our "spiritual health!" Key Words (NAS95): Wisdom (48x/47v), Righteous(ness)(90x/89v), Guidance (3x), Wise (62x/58v), Fear of the LORD (14x), my son (23x), Knowledge (40x/39v), Understand(ing) (56x/55v), Instruction (16x), Discipline (17x), Commandment/command (11x), Tongue (18x), Foolish (12x/11v), Fool(s) (58x), Tongue (18x), Evil (58x/55v), Wicked (83x/82v), Life (46x), But (246x/242v). Jack Hayford (Spirit Filled Life Study Bible)- Proverbs make frequent use of vivid contrasts Wisdom versus Folly Righteousness versus Wickedness Good versus Evil Life versus Death Prosperity versus Poverty Honor versus Dishonor Permanence versus Transience Truth versus Falsehood Industry versus Indolence Friend versus Enemy Prudence versus Rashness Fidelity versus Adultery Peace versus Violence Goodwill versus Anger God versus Man Sidlow Baxter has a useful, albeit non-exhaustive topical compilation of proverbs (which he extracted from Adultery—Pr 5:1–4; 6:20–35; 29:3 Anger—Pr 14:29; 15:1; 22:24; 29:22; 30:33 Borrowing—Pr 6:1–5; 20:16; 22:7, 26–27 Bribes—Pr 17:8, 23; 18:16; 21:14; 28:21 Chastening—Pr 3:11–12; 12:1; 22:5; 25:12 Death and Sheol—Pr 5:5; 7:27; 8:36; 9:18; 11:17; 14:32; 15:11, 24; 23:14; 30:16 Discipline—Pr 1:2–3; 5:23; 10:17; 12:1; 13:18, 24; 19:18; 23:13; 29:15, 17 Drinking and Drunkenness—Pr 20:1; 23:31; 31:4 Enemies—Pr 16:7; 24:17; 25:21; 27:6 Family Life—Pr 5:15–19; 6:20; 13:1; 14:1; 22:6; 23:24–25; 29:15; 31:10–31 Fear—Pr 1:7; 9:10; 14:16; 15:16; 29:25 Food—Pr 10:3; 12:11; 23:20–21; 25:16; 30:8 Fools—Pr 10:18; 12:15; 14:16; 15:5; 26:3–5 Gossip—Pr 16:28; 20:19; 25:20 Love—Pr 8:17; 10:12; 15:17; 27:5 Poor—Pr 14:31; 19:1, 17; 22:2; 30:8 Pride—Pr 6:17; 11:2; 16:5, 18; 21:4 Riches—Pr 10:15; 11:4; 18:11; 23:5; 28:20 Sin—Pr 14:9, 34; 16:4; 20:9; 24:9, 20; 28:13 Sleep—Pr 3:24; 4:16; 20:13; 31:15 Sluggard—Pr 6:6–11; 12:27; 22:13 Ways—Pr 2:8; 13:15; 14:12; 16:7, 25; 20:24; 22:6 Wife—Pr 12:4; 14:1; 21:9, 19; 27:15; 31:10–31 Wisdom—Pr 1:20–23; 3:13–20; 8:1–36; 9:1–6 CONTRASTS Because there are so many contrasts in Proverbs, we only cite their references. Most of the contrasts are double contrasts (like Pr 3:33: (1) “curse” vs. “blessing” and (2) “wicked” vs. “righteous”), but there are some single contrasts and some triple. SINGLE CONTRASTS: Pr 12:18, 20:17 DOUBLE CONTRASTS: Pr 3:33; 3:34; 10:2; 10:3; 10:4; 10:5; 10:12; 10:13; 10:17; 10:21; 10:27; 10:28; 10:29; 10:30; 10:31; 10:32; 11:l; 11:4; 11:13; 11:14; 11:18; 11:19; 11:23; 11:26; 11:27; 11:28; 12:2; 12:3; 12:4; 12:6; 12:7; 12:8; 12:lO; 12:13; 12:16; 12:17; 12:19; 12:20;12:21; 12:22; 12:24; 12:25; 12:27; 13:2; 13:3; 13:4; 13:5; 13:9;13:ll; 13:12; 13:16; 13:17; 13:19; 13:20; 13:24; 13:25; 14:1; 14:2; 14:3; 14:4; 145; 14:6; 14:ll; 14:15; 14:18; 14:20; 14:22; 14:23; 14:25; 14:28; 14:29; 14:30; 14:32; 14:33; 14:34; ,l5:1;15:2; 15:13; 15:19; 15:21; 15:22; 15:27; 15:29; 16:9; 16:22 Proverbs 1:7 The fear of the LORD is the beginning of knowledge; Fools despise wisdom and instruction. Amplified - The reverent and worshipful fear of the Lord is the beginning and the principal and choice part of knowledge [its starting point and its essence]; but fools despise skillful and godly Wisdom, instruction, and discipline. Living Bible - How does a man become wise? The first step is to trust and reverence the Lord! Only fools refuse to be taught. NET Fearing the LORD is the beginning of moral knowledge, but fools despise wisdom and instruction. fear - Pr 9:10; Job 28:28; Ps 111:10; 112:1; Ecclesiastes 12:13 beginning...but - Pr 22,29,30; 5:12,13; 15:5; 18:2; John 3:18-21; Romans 1:28 Proverbs 1 Resources - Multiple Sermons and Commentaries THE THEME OF PROVERBS: THE FEAR OF THE LORD And to man He said, 'Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding.' (Job 28:28) Henry
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MacArthur - While the unbeliever may make statements about life and truth, he does not have true or ultimate knowledge until he is in a redemptive relationship of reverential awe with God. Note the progression here: 1) teaching about God; 2) learning about God; 3) fearing God; 4) knowing God; and 5) imitating God’s wisdom. The fear of the Lord is a state of mind in which one’s own attitudes, will, feelings, deeds, and goals are exchanged for God’s (cf. Ps 42:1-note). Fear of the LORD - 23x in the OT - 2 Chr. 19:7, 9; Job 28:28; Ps. 19:9; 34:11; 111:10; Pr. 1:7, 29; 2:5; 8:13; 9:10; 10:27; 14:26, 27; 15:16, 33; 16:6; 19:23; 22:4; 23:17; Isa. 11:2f; 33:6; Pr 1:7 The fear of the LORD is the beginning of knowledge; Fools despise wisdom and instruction. Pr 1:29 Because they hated knowledge And did not choose the fear of the LORD. Pr 2:5 Then (When? Observe the context = Pr 2:1-4) you will discern the fear of the LORD And discover the knowledge of God. Pr 8:13 “The fear of the LORD is to hate evil; Pride and arrogance and the evil way And the perverted mouth, I hate. Pr 9:10 The fear of the LORD is the beginning of wisdom, And the knowledge of the Holy One is understanding. Pr 10:27 The fear of the LORD prolongs life, But the years of the wicked will be shortened. Pr 14:26 In the fear of the LORD there is strong confidence, And his children will have refuge. Pr 14:27 The fear of the LORD is a fountain of life, That one may avoid the snares of death. Pr 15:16 Better is a little with the fear of the LORD Than great treasure and turmoil with it. Pr 15:33 The fear of the LORD is the instruction for wisdom, And before honor comes humility. Pr 16:6 By lovingkindness and truth iniquity is atoned for, And by the fear of the LORD one keeps away from evil. Pr 19:23 The fear of the LORD leads to life, So that one may sleep satisfied, untouched by evil. Pr 22:4 The reward of humility and the fear of the LORD Are riches, honor and life. Pr 23:17 Do not let your heart envy sinners, But live in the fear of the LORD always. Comment: Read back through the passages above and note the two items that are repeated as "fruit" of fear - evil and life. The synonymous phrase fear of God occurs 5x in the Ot Gen 20:11, 2Sa 23:3, Neh 5:15, Job 4:6, Ps 36:1 and twice in the NT = Ro 3:18, 2Cor 7:1 Fear (03374)(yirah from verb yare = to fear) can describe dread (Dt 1:29, Dt 2:25, Ps 55:5), being terrified (Jonah 1:10), standing in awe (1Ki 3:28), or having reverence (Lev 19:3, Ex 20:20, Ps 5:7). Yirah usually refers to the fear of God in a positive sense (2Chr 19:9, Ps 19:9, 34:11, 111:10, Pr 1:7, 1:29, 2:5, 8:13, 9:10, 10:27, 14:26, 14:27, 15:16, 15:33, 16:6, 19:23, 22:4, 23:17, Isa 11:2, 11:3, 33:6). Yirah is produced by God’s Word (Ps. 119:38; Pr. 2:5). The fear of the Lord may be lost by despair of one’s own situation (Job 6:14) or envy of a sinner’s (Pr. 23:17). Fear of the Lord restrains one from sin (Ge 20:11; Ex. 20:20), gives confidence (Job 4:6; Pr. 14:26); helps rulers and causes judges to act justly (2Sa 23:3; 2Chr. 19:9; Neh. 5:15); results in good sleep (Pr. 19:23); with humility, leads to riches, honor, and life (Pr. 22:4). With the Lord as the object, yir'ah captures both aspects of shrinking back in fear and of drawing close in awe. It is not a trembling dread that paralyzes action, but neither is it a polite reverence (a loose familiarity with God - as when I hear someone call Him the "Big Guy in the Sky!"). NET Note - The term yara' is the common word for fear in the OT and has a basic three-fold range of meanings: (1) "dread; terror" (Dt 1:29; Jonah 1:10), (2) "to stand in awe" (1Kgs 3:28), (3) "to revere; to respect" (Lev 19:3). With the LORD as the object, it captures the polar opposites of shrinking back in fear and drawing close in awe and adoration. Both categories of meaning appear in Ex 20:20 (where the LORD descended upon Sinai amidst geophysical convulsions); Moses encouraged the Israelites to not be afraid of God arbitrarily striking them dead for no reason ("Do not fear!") but informed the people that the LORD revealed himself in such a terrifying manner to scare them from sinning ("God has come only to test you and to put the fear of him in you so that you do not sin"). The fear of the LORD is expressed in reverential submission to his will – the characteristic of true worship. The fear of the LORD is the foundation for wisdom (Pr 9:10) and the discipline leading to wisdom (Pr 15:33). It is expressed in hatred of evil (Pr 8:13) and avoidance of sin (Pr 16:6), and so results in prolonged life (Pr 10:27; 19:23). Dread (Webster) - Great fear, or apprehension of evil or danger. It expresses more than fear, and less than terror or fright. It is an uneasiness or alarm excited by expected pain, loss or other evil. We speak of the dread of evil; the dread of suffering; the dread of the divine displeasure. It differs from terror also in being less sudden or more continued. NAS Usage - awesome(1), extremely*(1), fear(35), fearing(1), reverence(5). Yirah - 43v - Gen. 20:11; Ex. 20:20; Deut. 2:25; 2 Sam. 23:3; 2Chr. 19:9; Neh. 5:9, 15; Job 4:6; 6:14; 15:4; 22:4; 28:28; Ps. 2:11; 5:7; 19:9; 34:11; 55:5; 90:11; 111:10; 119:38; Pr. 1:7, 29; 2:5; 8:13; 9:10; 10:27; 14:26, 27; 15:16, 33; 16:6; 19:23; 22:4; 23:17; Isa. 7:25; 11:2f; 33:6; 63:17; Jer. 32:40; Ezek. 1:18; 30:13; Jon. 1:10 (Literally "the men feared a great fear" emphasizing the sailor's escalating fright" NN). Beginning (07225) (reshith) can have one of two meanings - (1) The beginning or the first step in a course of action (as in Ps 111:10, Pr 17:14, Mic 1:13) or (2) The chief thing as the principal aspect or component of something (Pr 4:7). The Amplified Bible combines these two in Pr 1:7 paraphrasing beginning as "its starting point and its essence." Reshith denotes the point in time or space at which something started, except when it specifies the point when time and space themselves were started (Isa 46:10, cp Pr 17:14; Jer. 26:1, 27:1; 28:1; 49:34; Mic 1:13-note; Ge 10:10. On other occasions, the term signifies the highest of anything, i.e., the best or most excellent, such as the choicest parts of offerings (1Sa 2:29); the best of the spoil (1Sa 15:21); or the finest in oils (Amos 6:6). Reshith designates the earliest or first products or results of something. Reshith can refer to the first products of harvest (Lev. 23:10; Dt. 18:4; Neh. 12:44) or even the firstborn (Ge 49:3; Dt. 21:17). In Pr 1:7, the beginning is what must come first, the prerequisite but it is also the chief or supreme principle. David Hubbard - Beginning means more than commencement, although it does mean that. There can surely be nothing that the Bible classifies as true “knowledge” (see Pr 1:2–6) that does not commence with awe that leads to action. But “beginning” is also culmination. The Hebrew root, an offshoot of the word for “head” (see its use in Pr 8:22–26), suggests that which is first in importance as well as in time. The point is not that we begin our quest for knowledge by fearing God and then venture forward to be made perfect by the flesh (Gal. 3:3). The point is that obeying God is the ceiling as well as the foundation of life. It should lead to knowledge, and, in turn, all knowledge should enhance it. NET Note on Pr 1:7 "fearing the LORD is either (1) the first step in acquiring moral knowledge or (2) the most important aspect of moral knowledge. The first option is preferred because Pr 1:2–6 focuses on the acquisition of wisdom.