In verse 6, the Septuagint rendering focuses on wisdom. The Beginning of Knowledge - The proverbs of Solomon, son of David, king of Israel: To know wisdom and instruction, to understand words of insight, to receive instruction in wise dealing, in righteousness, justice, and equity; to give prudence to the simple, knowledge and discretion to the youth— Let the wise hear and increase in learning, and the one who understands obtain guidance, Keep my commandments, by diligent meditation and hearty affection. By their practices, they make what is disgraceful the preferential course, exalting what is shameful above that which is honorable and thus bringing shame upon themselves. Wisdom set out, with the benefits that attend her, Proverbs 3:14-18. (3:1), For the son to remember his father’s law or instruction and to observe, guard, or treasure his commandments would benefit him greatly. “And my commandments [sayings or words (LXX)] let your heart keep,” guard, treasure, or observe. As we continue our study of the book of Proverbs, we will see some key principles to help keep us on the path of wisdom rather than the path of foolishness. (See verse 21.) Be the first one to write a review. The Septuagint rendering relates to conduct and appears to have been altered to fit the circumstances of Israelites living in lands far from Jerusalem. “By wisdom,” he “founded the earth.” This could mean that he firmly established the land as if providing it with supports or foundations. 1. law [and] commandments—all divine instructions (see on Ps 119:1 and Ps 119:4). Pr 3:1-35. Seemingly for this reason, “dew” (unless the reference is to “light rain”) is said to descend from the clouds. 64 Views . It is well-known to all who draw near to it, and anything precious [or any honor] is not worthy of it.” Wisdom will prove to be triumphant. In verse 22, the Septuagint contains additional wording that has no correspondence in the Hebrew text. 3 1 My son, forget not my law; but let thine heart keep my commandments: 2 For length of days, and long life, and peace, shall they add to thee. It is my sincerest desire that you now have a better insight on what it means to trust God, not lean on your own understanding, acknowledging Him, and letting Him direct your path. The excellence of wisdom urged and illustrated by its place in the divine counsels. Mishlei / Proverbs 3. “It will be healing to your navel [shor] and drink [invigoration or refreshment (care [LXX])] for your bones.” In this context, the meaning “navel” for the Hebrew word shor seems unusual. (3:35), The Septuagint rendering of verse 4 differs from the extant Hebrew text and could be translated, “Think beforehand [on] good [things] before the Lord and men.” This may be understood as admonition to give careful consideration to what is good in the sight of God and fellow humans. “Fools” (persons whose conduct is corrupt [“impious” or godless ones (LXX]) “exalt shame.” Their actions are dishonorable. of labbasa to libâs (לבוּשׁ); it means to make a thing unknown by covering it; whence telbı̂s, deceit, mulebbis, a falsifier.). watar, signifies to yoke (whence יתר, a cord, rope), then intrans. 25 Have no fear of sudden disaster Faithful adherence to the instruction and the commandments would add “length of days [existence (LXX)] and years of life and peace” to him. Like good law, wisdom provides sound guidance for upright conduct. This indefinite "they" or "one" ("man"), Fleischer remarks, can even be used of God, as here and Job 7:3 - a thing which is common in Persian, where e.g., the expression rendered hominem ex pulvere fecerunt is used instead of the fuller form, which would be rendered homo a Deo ex pulvere factus est. In this context, “truth” denotes trustworthiness, faithfulness, or reliability. By his understanding, insight, or discernment, he secured (“prepared” [LXX]) the “heavens.” This could refer to the formation of the celestial vault that appears like a fixed dome over the land. Those who hold fast to wisdom can be pronounced “happy” or fortunate. 5. The son would be safeguarded from following a course that could shorten his life. 4 So you will find favor and good repute in the sight of God and of people. Let love and faithfulness never leave you; bind them around your neck, write them on the tablet of … They make better use of the resources available to them, and they enjoy a dignified standing among others on account of their noble conduct, including their willingness to come to the aid of those in need. (3:21), There is a measure of uncertainty about the meaning of the Hebrew word tushiyyáh. (3:23), Even at night, the son could feel secure on account of letting “prudence” (the father’s “counsel” [LXX]) and “discretion” (“thought” or insight [LXX]) govern his life. 21 My son, do not let wisdom and understanding out of your sight, preserve sound judgment and discretion; 22 they will be life for you, an ornament to grace your neck. This discipline could come in the form of suffering that God may permit him to experience. Then you will win favor and a good name in the sight of God and man. The son would need to “turn away from evil.” According to the Septuagint rendering, the son was not to be wise or understanding to himself or in his own estimation but was to “fear God and turn away from all evil.” (3:7), A reverential regard for YHWH and a rejection of evil benefit a person’s physical organism. 1 An exhortation to obedience, 5 faith, 7 to mortification, 9 to devotion, 1 to patience. 33 The curse of the LORD is in the house of the wicked: but he blesseth the habitation of the just. (Compare Romans 12:17; 2 Corinthians 8:21, and 1 Timothy 5:8 [texts that contain forms of the verb pronoéo].). (3:33), YHWH scorns scorners or treats them in keeping with their ridicule of what is right and just. But YHWH’s “intimacy” (or close relationship like that of a confidant) is with the upright ones, persons who are desirous of conducting themselves in harmony with his will. Lexicographers have suggested that, depending on the context, tushiyyáh can mean “prudence,” “sound wisdom,” success,” “good outcome,” or “victory.” The word tushiyyáh may here designate the prudence or sound wisdom that leads to success or a good outcome. In the Septuagint, chésed is a plural form of the noun eleemosýne, and may be rendered “mercies” (compassionate deeds). (3:15; see the Notes section regarding the Septuagint rendering. Appropriately, therefore, wisdom is portrayed as having “length of days” or a long life (“length of existence and years of life” [LXX]) in its “right hand,” and “wealth and honor” in its “left hand.” (3:16; see the Notes section regarding the additional text found in the Septuagint. To the two negative designations of design there follows, as the third and last, a positive one. A reason for it, Proverbs 3:12. God must be feared, honored, and trusted, and filial submission, under chastisement, exhibited. The Septuagint adds as a reason to do good or to respond favorably, “for you do not know what the next day will bring.” Circumstances can change quickly, and the person who is in position to give may later find himself in a needy state. Copyright 2004-2017 by Hans Werner Like the fruit of a tree that provides nourishment for sustaining life, the guidance wisdom provides for those who follow it contributes to the enjoyment of a longer life by aiding them to avoid the pitfalls that can lead to a premature death. “Dry bones” are associated with disease and weakness, and so the reference to “drink” for the bones could signify that the entire frame of the individual would be invigorated. Storerooms would be filled with abundance (“grain” [LXX]) from the harvest, and vats would overflow with wine (the juice from trodden grapes). The effects, Proverbs 3:19,20. In 22b the old translators render יסּחוּ as the fut. (24 When you lie down, you will not be afraid; when you lie down, your sleep will be sweet. The Third Instruction - Proverbs 3:1-12 Today, the cultural agenda is to erase the distinctions between men and women. With such structural indicators, the third instruction is found in Proverbs 3:1-12, the fourth consists of Proverbs 3:13-24, the fifth is in Proverbs 3:25-35, the sixth is in Proverbs 4:1-9, and the seventh instruction appears in Proverbs 4:10-27. … This episode examines Proverbs 3:1-35. The noble conduct that the possession of wisdom promotes benefits the individual and fellow humans in ways that silver and gold cannot. “From its [wisdom’s] mouth, righteousness comes forth, and it carries law and mercy on [its] tongue.” Whatever has its source in true wisdom is righteous, just, or right. The thought is that the son should conduct himself in keeping with the guidance of wisdom and thus reveal wisdom — the wisdom that would aid him to conduct himself aright as if all his paths had been straightened or cleared of obstacles that would otherwise have led to a calamitous fall from his having pursued the wrong course. 3-4 Don’t lose your grip on Love and Loyalty. Scripture: Proverbs 3:1-35. comment. The son would consider them as needing to be carefully guarded like a seal used for authenticating documents. The excellence of wisdom urged and illustrated by its place in the divine counsels. Proverbs 3:1-6, 1 My son, forget not my law; but let thine heart keep my commandments: 2 For length of days, and long life, and peace, shall they add to thee. Proverbs 3:35 Context. 3 My son, x do not forget my teaching, y. but keep my commands in your heart, 2 for they will prolong your life many years z. and bring you peace and prosperity. When the son did this, YHWH would aid him to do so, straightening the paths for him as if clearing out the obstacles that would hinder him from pursuing the right course. The misery of the wicked, and blessings of the just, Proverbs 3:32-35. The corresponding word in the Septuagint is the plural of pistós and could relate to acts or dealings that are characterized by faithfulness or trustworthiness. Proverbs 3:1-25 NIV My son, do not forget my teaching, but keep my commands in your heart, for they will prolong your life many years and bring you peace and prosperity. a. (3:3), By not letting enduring love and truth or faithfulness forsake him as would a person who chose to live a corrupt life, the son would find “favor and good understanding before [literally, in the eyes of] God and man.” God and fellow humans would regard him favorably, and their “understanding” or estimate of him as a person would be good. Surely He scorns the scornful, Wisdom - thus the connection - will keep thee, so that thou shalt not fall under the seductions of man or of woman; keep, in order that thou... למען (from מען equals מענה, tendency, purpose) refers to the intention and object of the protecting wisdom. In the Septuagint, the corresponding expression for tushiyyáh is “my counsel,” meaning the father’s advice. He blesses the “abode of righteous ones,” assuring that the eventual outcome for them will be good. (3:11) This is the case because YHWH “reproves” (“disciplines” [LXX]) the one whom he loves, just as a father reproves a “son in whom he delights.” The Septuagint rendering is, “For whom the Lord loves, he disciplines, and he chastises [or punishes] every son whom he accepts.” (3:12), “Happy,” blessed, fortunate, or in an enviable state of well-being is a “man” (an “earthling”) who finds wisdom and a man (an earthling [thnetós, a mortal (LXX)]) who gets (“recognized” [LXX]) “understanding,” skill, or insight. God must be feared, honored, and trusted, and filial submission, under chastisement, exhibited. of סחח, but סחח can neither be taken as one with נסח, of the same meaning, nor with Hitzig is it to be vocalized יסּחוּ (Hoph. Below are some preliminary questions to assist in the study of this passage. remaining indefinite (for which J. H. Michaelis refers to Hosea 12:9), is equivalent to evellentur. Instead, he was to “fear YHWH,” having reverential regard for him by seeking to know his will and then conducting himself accordingly. יסּחוּ is, as at Proverbs 15:25; Psalm 52:7, active: evellant; and this, with the subj. My law; my doctrine or counsel; or the law of God, which might be called his law, as the gospel is called Paulâs gospel, 2 Thessalonians 2:8, because delivered by him. (3:6; see the Notes section. Keil & Delitzsch Old Testament Commentary. ), When individuals conduct themselves in harmony with the wisdom that has a proper regard for God as its basis, they are shielded from indulging in habits and actions that could lead to a premature death. Trusting God unreservedly is the centre and circumference of all wisdom because He is the beginning and the end of all knowledge. According to the Septuagint, all his ways he would “walk confidently in peace” (without having to fear consequences from having pursued a foolish course). The Hebrew word chésed may denote “graciousness,” “kindness,” “loyalty,” “enduring love,” and “mercy.” It is a compassionate care and loving concern that expresses itself in action. יוּתרוּ (Milel) is erroneously explained by Schultens: funiculis bene firmis irroborabunt in terra. If you have something to add, please let me know in the comments below. My son, forget not my law; but let thine heart keep my commandments: Keil and Delitzsch Biblical Commentary on the Old Testament. Godliness is not a concern for the culture. Tie them around your neck; carve their initials on your heart. 32 For the froward is abomination to the LORD: but his secret is with the righteous. Is uncertainty whether the phrase in brackets was part of the wicked ] let your heart keep, rejecting. The term, `` my son '' occurs 15 times in chapters 1—7 and a good name commandments principles., `` my son '' occurs 15 times in chapters 1—7 taught you ; them! 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