to know wisdom and instruction; to discern the words of understanding;
Parallel Translations
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to know wisdom and instruction; to discern the words of understanding;
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To know wisdom and instruction; to perceive the words of understanding;
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To know wisdom and instruction; to comprehend the words of understanding;
Cross-references (8)
Passages linked to Proverbs 1:2 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Proverbs 7:4 Tell wisdom, “You are my sister.” Call understanding your relative,
- Deuteronomy 4:5-6 Behold, I have taught you statutes and ordinances, even as Yahweh my God commanded me, that you should do so in the middle of the land where you go in to possess it. Keep therefore and do them; for this is your wisdom and your understanding in the sight of the peoples who shall hear all these statutes and say, “Surely this great nation is a wise and understanding people.”
- 1 Kings 3:9-12 Give your servant therefore an understanding heart to judge your people, that I may discern between good and evil; for who is able to judge this great people of yours?” This request pleased the Lord, that Solomon had asked this thing. God said to him, “Because you have asked this thing, and have not asked for yourself long life, nor have you asked for riches for yourself, nor have you asked for the life of your enemies, but have asked for yourself understanding to discern justice; behold, I have done according to your word. Behold, I have given you a wise and understanding heart; so that there has been no one like you before you, and after you none will arise like you.
- Proverbs 17:16 Why is there money in the hand of a fool to buy wisdom, since he has no understanding?
- 2 Timothy 3:15-17 From infancy, you have known the holy Scriptures which are able to make you wise for salvation through faith, which is in Christ Jesus. Every Scripture is God-breathed and profitable for teaching, for reproof, for correction, and for instruction in righteousness, that each person who belongs to God may be complete, thoroughly equipped for every good work.
- Proverbs 4:5-7 Get wisdom. Get understanding. Don’t forget, and don’t deviate from the words of my mouth. Don’t forsake her, and she will preserve you. Love her, and she will keep you. Wisdom is supreme. Get wisdom. Yes, though it costs all your possessions, get understanding.
- Proverbs 16:16 How much better it is to get wisdom than gold! Yes, to get understanding is to be chosen rather than silver.
- Proverbs 8:5 You simple, understand prudence! You fools, be of an understanding heart!
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (16 sources)
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Geneva Bible translators 1599 · Public Domain Meaning, the word of God wherein is the only…
Meaning, the word of God wherein is the only true knowledge.
That is, what we ought to know and follow, and what we ought to refuse.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Pro 1:2 To know wisdom and instruction; to perceive…
Pro 1:2 To know wisdom and instruction; to perceive the words of understanding;
Ver. 2. To know wisdom.] That is, To give others to know; to wise them, as in Dan 12:3; to give the knowledge of salvation; {Luk 1:77} to show men "great and mighty things which they know not," {Jer 33:3} but may here hence be taught better than out of Lipsius’s Beehive or Machiavel’s Spider web.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain To know; written to help men to know thoroughly…
To know; written to help men to know thoroughly and practically.
Wisdom; both human wisdom, to conduct our affairs in this life, which divers of the following proverbs do; and especially Divine wisdom, which Solomon chiefly designed; or to make men wise to know their duty, and to save their souls.
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Instruction; the counsels and instructions delivered, either by God or by men, in order to the attainment of wisdom.
Words of understanding; either,
1. Which are the effects of a good understanding; or,
2. Which teach a man true understanding, whereby to discern between truth and error, between good and evil, to choose the former, and to refuse the latter.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain To know wisdom and instruction,.... That is, these proverbs…
To know wisdom and instruction,.... That is, these proverbs were made, and written, and published, to make known or to teach men wisdom and knowledge; not only in things moral, and therefore these proverbs are by some called Solomon's "ethics"; and indeed they do contain the best system of morality in the whole world; nothing like it is to be extracted out of all the writings of the Heathen poets and philosophers: nor only in things civil; for which reason they may be called his "politics", seeing they are instructive to kings and civil magistrates, and to subjects; and also his "economics", seeing they furnish out rules for husbands and wives, parents and children, masters and servants, worthy of their attention and observance: but also they are a means of and are designed to teach spiritual and evangelical wisdom and knowledge; things relating to Jesus Christ, the wisdom of God, and the way of life and salvation by him, the knowledge of which is life eternal. These words, with others that follow, seem to be synonymous, and signify much one and the same thing; and are used to show that the most consummate wisdom and comprehensive knowledge may be attained by means of this book; which, like the rest of Scripture, with a divine blessing, is able to make a man "wise unto salvation"; and is "profitable for doctrine, for reproof, for correction, and for instruction in righteousness", Ti2 3:15; where the apostle seems to allude to this text: since "wisdom" here may stand for "doctrine" in general; and "instruction" may signify the means of attaining to it; and it may be observed, that the word is used for "discipline" and "correction", as well as "instruction". If these words are to be distinguished, the first, "wisdom", may design a wise scheme and plan of truths, and the theory of them and the latter, "instruction", the learning it and putting it into practice; and for both theory and practice this book is useful;
to perceive the words of understanding; which flow from a good understanding, and give a right understanding of things; so that a man may be able to distinguish between light and darkness, truth and error, right and wrong; particularly the doctrines of the Gospel may be meant, which are eminently so, and exceed the understanding of a natural man, and which are only understood by a spiritual man; the means of knowing which are the Scriptures, under the guidance and direction of the Spirit of God.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain To know - Written to help men to know…
To know - Written to help men to know throughly and practically. Both human wisdom to conduct our affairs in this life, and Divine wisdom. Instruction - The instructions delivered either by God, or men, in order to the attainment of wisdom. To perceive - Which teach a man true understanding.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 2. To know wisdom] That is, this is…
Verse 2. To know wisdom] That is, this is the design of parabolical writing in general; and the particular aim of the present work.
This and the two following verses contain the interpretation of the term parable, and the author's design in the whole book. The first verse is the title, and the next three verses are an explanation of the nature and design of this very important tract.
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Wisdom] חכמה chochmah may mean here, and in every other part of this book, not only that Divine science by which we are enabled to discover the best end, and pursue it by the most proper means; but also the whole of that heavenly teaching that shows us both ourselves and God, directs us into all truth, and forms the whole of true religion.
And instruction] מוסר musar, the teaching that discovers all its parts, to understand, to comprehend the words or doctrines which should be comprehended, in order that we may become wise to salvation.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Pro 1:2-4. To know wisdom — Written to help…
Pro 1:2-4. To know wisdom — Written to help men to know, thoroughly and practically, both human wisdom, to conduct their affairs properly in this life, and especially divine wisdom, showing them their duty to God and man, and making them wise unto salvation; and instruction — The instructions delivered, either by God or men, in order to the attainment of wisdom. To perceive the words of understanding — Those words which are the effects of a good understanding, or which give a man that true understanding whereby he can discern between truth and error, between good and evil, in order that he may choose the former and refuse the latter. To receive the instruction of wisdom — Willingly to receive the wise and salutary counsels of others, which is a good step to wisdom, and a part of it. This is opposed to the instruction of fools and of folly, of which he speaks Pro 16:22, and Pro 19:27. For folly hath its school, where multitudes of scholars attend, who are very apt to learn its lessons. Justice, judgment, and equity — That is, to receive the instruction which teaches men just judgment, or equity, namely, their whole duty to God, their neighbour, and themselves. To give subtlety — Or, rather, prudence, as this word, ערמה, is used Pro 8:5; Pro 8:12; although it is frequently taken in an evil sense for craft and subtlety; to the simple — To such as want wisdom, and are easily deceived by others, and therefore most need this blessing; to the young man — Who wants both experience and self-government; knowledge and discretion — That they may gain so much knowledge as will enable them to conduct themselves and their affairs with knowledge and discretion.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain The writer’s purpose is to educate. He is writing…
The writer’s purpose is to educate. He is writing what might be called an ethical handbook for the young, though not for the young only. Of all books in the Old Testament, this is the one which we may think of as most distinctively educational. A comparison of it with a similar manual, the “sayings of the fathers,” in the Mishna, would help the student to measure the difference between Scriptural and rabbinical teaching.
Wisdom - The power by which human personality reaches its highest spiritual perfection, by which all lower elements are brought into harmony with the highest, is presently personified as life-giving and creative. Compare the notes of Job 28:23, etc.
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Instruction - i. e., discipline or training, the practical complement of the more speculative wisdom.
Understanding - The power of distinguishing right from wrong, truth from its counterfeit. The three words σοφία sophia, παιδεία paideia, φρόνησις phronēsis (Septuagint), express very happily the relation of the words in the Hebrew.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain To know. This is the design of these parables.…
To know. This is the design of these parables. (Calmet) --- They tend to instruct both the unexperienced and the wise, ver. 5. There are three sorts of wisdom: the divine, which is God himself; (chap. iii. 16.) the supernatural, which is his gift, to lead us into all virtue; and the worldly, which is mixed with error, &c. (Worthington) (Wisdom vii. 25.)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain To know . . . instruction--literally, "for knowing," that…
To know . . . instruction--literally, "for knowing," that is, such is the design of these writings.
wisdom--or the use of the best means for the best ends, is generally employed in this book for true piety.
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instruction--discipline, by which men are trained.
to perceive--literally, "for perceiving," the design (as above)
understanding--that is, words which enable one to discern good and evil.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 2. As in the first verse we have the…
2. As in the first verse we have the title of the book, so in this and the following verses, to the sixth, we have its design or object stated and explained. The purpose is disciplinary, educational; first, with respect to the young man, and then to him that is already wise, instructed.
To know wisdom and instruction — That is, that the reader may know or acquire wisdom. The verb ידע, yadha’h, comprehends the active knowing, both as inchoative and as completed; that is, to come to know, to gain a knowledge of, and also to know, to have a knowledge of. It is used in the first sense here — that the reader or pupil may attain to, or acquire, wisdom.
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To perceive the words of understanding — Or, more literally, to discern the words of discernment. The noun at the end of the clause is from the same root as the infinitive at the beginning. The primary idea is, that of separating; then of distinguishing, or making distinctions. It implies attention and the power of accurate discrimination, or observing the difference between one thing and another — their different qualities, properties, and relations; the power of analysis and classification; hence, of precision and clearness of thought, of seeing “through and through” things. The object of the book, therefore, is, that the student, thoroughly informed and disciplined, may be capable of penetrating abstruse and difficult subjects; of understanding and relishing the teachings of the most profound instructors. When beginning his course he finds it impossible to understand fully his teachers and his text books. He is unable to grasp the subject, either in the aggregate or the details. Terms are new, strange, and confusing. The attempt to seize unwonted thought distracts him. But that discipline and cultivation, which the wise Teacher proposes, gradually clears his vision, and strengthens and enlarges his intellect, until the objects of his pursuit stand out vividly before his mind in all their relations and intricacies. He has mastered his subject, and gained his end.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 2. To know] The construction in this and the…
2. To know] The construction in this and the following clauses is elliptical: The proverbs … to know, to discern, to receive, to give; i.e. the proverbs of which the purpose is that men may know, discern, and receive (as it is expressed in Pro_1:5), and that they (the proverbs) may give, &c.
wisdom] In this one word the whole subject of the Book is gathered up. But in these opening verses the scope and functions of this Wisdom, which the Book is designed to teach, are set forth by a variety of words employed to expand and describe it. It is instruction, or, rather, discipline (Pro_1:2), not only instructive but corrective. It is discriminating, intelligent, penetrating, it discerns the words of understanding (ib. R.V.). It is practical, for it educates or disciplines in wise dealing (Pro_1:3; Pro_1:1 st clause, R.V.). It is upright and just, and has regard to the severer virtues, for it trains in righteousness and judgement and equity (ib. R.V.). It sharpens the intellect, for it imparts subtilty, or prudence (R.V. marg. Pro_1:4). It adds learning (lit. acquirement) and the art of steering one’s course aright (wise counsels) by its growth and fuller application (Pro_1:5). It gives play to the imagination and scope to the intellectual powers in proverb and figure, in riddles and dark sayings (Pro_1:6, R.V.).
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instruction] So both A.V. and R.V. But the word carries with it the sense of correction, or discipline. LXX. παιδεία (on which word in its Scriptural sense see Trench, N. T. Synonyms), Vulg. disciplina. The Heb. word is the same as is rendered chastening, A.V. and R.V. text in Pro_3:11, and παιδεία in the quotation of that passage in Heb_12:5. As Trench points out there can be no true instruction of man as he now is, without correction and discipline.
understanding] Lit. discernment, the Heb. root being the same as discern at the beginning of the verse. The root-meaning is to go between, divide, distinguish. Comp. “that ye may prove the things that differ” (R.V. marg.), Php_1:10. Penetration is an integral part of wisdom.
The Introduction. Chap. Pro_1:2-7
The Introduction consists of a statement of the object of the Book (Pro_1:2-6), which is primarily to instruct the young in Wisdom (Pro_1:4), but at the same time to increase the store of those who are already wise (Pro_1:5); and also of a kind of motto, or enunciation of the basis and ruling principle of all the teaching which is to follow (Pro_1:7).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (2) To know.—That is, they are written that one…
(2) To know.—That is, they are written that one may know. The writer in this and the following verses heaps up synonyms with which to bring out the wide purpose of the instruction he offers.
Wisdom (chokhmah).—The original meaning of this word is “firmness,” “solidity,” having an opinion based upon sound reasons; the opposite state of mind to being “carried about with every wind of doctrine” (Eph_4:14).
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Instruction (mûsâr).—Or rather, discipline, the knowledge how to keep oneself under control. (Comp. 2Pe_1:6 : “Add to your knowledge temperance,” or self-control.)
To perceive the words of understanding.—Comp. Heb_5:14 : “To have the senses exercised to discern both good and evil.” (Comp. also Php_1:10.) The opposite condition to this is having the heart made “fat” (Isa_6:10) by continuance in evil, so that it can no longer understand.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain To know wisdom and instruction. In this verse we…
To know wisdom and instruction. In this verse we have a statement of the first general aim or object of the Proverbs. "To know" (tdl, ladaath) is somewhat indefinite in the Authorized Version, and might be more accurately rendered. "from which men may know" (De Wette, Noyes); cf. unde scias (Munsterus). The l which is here prefixed to the infinitive, as in vers. 2, 8, and 6, gives the clause a final character, and thus points out the object which the teaching of the Proverbs has in view. The teaching is viewed from the standpoint of the learner, and hence what is indicated here is not the imparting of knowledge, but the reception or aprrspriation thereof on the part of the laemer. Schultens states that the radical meaning of tD (daath) is the reception of knowledge into one"s self. Wisdom. It will be necessary to go rather fully into this word here on its first appearance in the text. The Hebrew is hmkj (khokhmah ). Wisdom is mentioned first, because it is the end to which all knowledge and instruction tend. The fundamental conception of the word is variously represented as either
(1) the "power of judging," derived from XXX, "to be wise," from the Arabic, "to judge" (Oesenlus); or
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(2) "the fixing of a thing for cognition," derived from the Arabic equivalent of the Hebrew as before, which signifies "to fasten" (Zockler), or "compactness," from the same root as before, "to be firm, or closed." It is also variously defined
(1) as insight into that upright dealing which pleases God a knowledge of the right way which is to be followed before God, and of the wrong one which is to be shunned" (Zockler);
(2) as "piety towards God," as in Job_28:28 (Gesenius);
(3) as "the knowledge of things in their being and in the reality of their existence" (Delitzsch), The word is translated in the LXX by sofia , and in the Vulgate by sapientia. The Hebrew khokhmah and the Greek sofia so far agree as philosophical terms in that the end of each is the same, viz. the striving after objective wisdom, the moral fitness of things; but the character of the former differs from that of the latter in being distinctly religious. The beginning and the end of the khokhmah, wisdom, is God (cf. ver. 7). Wisdom, then, is not the merely scientific knowledge, or moral philosophy, but knowledge kat exochn , i.e. religious knowledge or piety towards God; i.e. an appreciation of what God requires of us and what we conversely owe to God. "Sapientia est de divinis" (Lyra). Wisdom will, of course, carry with it the notions of knowledge and insight. Instruction. As the preceding word represents wisdom in its intellectual conception, and has rather a theoretical character, so "instruction," Hebrew, rsWm (musar), represents it on its practical side, and as such is its practical complement. The Hebrew musar signifies properly "chastisement," from the root yasar (rsy), "to correct," or "chastise," and hence education, moral training; and hence in the LXX it is rendered by paideia , which means both the process of education (cf. Plato, "Repub.," 376, E.; Arist., "Pol.," 8, 3) and its result as learning (Plato, "Prob.," 327, D.). The Vulgate has disciplina. In relation to wisdom, it is antecedent to it; i.e. to know wisdom truly we must first become acquainted with instruction, and hence it is a preparatory step to the knowledge of wisdom, though here it is stated rather objectively. The words, "wisdom and instruction," are found in exactly the same collocation in Pro_4:13 and Pro_23:23. In its strictly disciplinary sense, "instruction" occurs in Pro_3:11, with which comp. Heb_12:5. Holden takes this word as "moral discipline" in the highest sense. To perceive the words of understanding; literally, to discern the words of discernment; i.e. "to comprehend the utterances which proceed from intelligence, and give expression to it" (Delitzsch). Understanding; Hebrew, vinah (hnybi), connected with the hiph. (ybihl l"havin), properly "to distinguish," hence "to discern," of the same clause, signifies the capability of discerning the true from the false, good front bad, etc. With this agrees Cornelius a Lapide, who says, "Unde prudenter discernas inter bonum et malum, licitum et illicitum, utile et noxium, verum et falsum," and from which you are enabled to know what to do in any circumstances, and what not to do. The LXX renders the word by fromhsiv , the Vulgate by prudentia. Fronhsiv , in Plato and Aristotle, is the virtue concerned in the government of men, manage-merit of affairs, and the like (see Plato, "Sym.," 209, A.; Arist.," Eth.," N. 6, 5 and 8), and means practical wisdom, prudence, or moral wisdom. Van Ess, Allioli, Holden, translate "prudence."
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain To know wisdom and instruction; to perceive the words…
Pro_1:2
To know wisdom and instruction; to perceive the words of understanding.
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Wisdom and instruction
Wisdom is here taken for the theoretical part, to know the truth of things, as appears by the opposition of manners in the next verse. It may be meant of wisdom in general, knowledge of the truth; for many philosophical truths are contained in this book. But it hath a special eye to the knowledge of God and Divine truths. And it signifies an exact knowledge of things by their causes, or other properties, whereby we may be able to distinguish between real and apparent truths. The word instruction properly signifies the manner of teaching by which wisdom is attained. It is set after wisdom, because that is the end and perfection of instruction, and therefore more worthy than the means. The end is first in intention, last in execution. Men think of dwelling before they think of building. It signifies such instruction as is communicated to boys, joined with correction, for the word imports both. Understanding means words of weight worthy to be understood, and well understood by those that delivered them; coming from men of great understanding, and making them such that learn them. Acute sentences, full of good matter, fit to pass for authentical like current money. Doctrines taught by this verse are--
1. Wisdom is to be gotten out of Scripture.
2. Divine truths are far more excellent than other truths.
3. There is need of wisdom to guide both the understanding and the will.
4. Divine truths must be inquired into as well as Divine precepts.
5. Pains must be taken to distinguish real truths from apparent. Because they are hard to distinguish, they are worth distinguishing.
6. Instruction is the means to get wisdom out of Scripture.
7. Hearing Divine truth without understanding doth men no good.
8. Knowledge of trivial things is of little worth.
9. Knowledge of Divine truth will do us much good. It will bring us acquainted with God more fully than the creatures can. (Francis Taylor.)
Religion and virtue considered under the notion of wisdom
The principal scope of the Proverbs is to teach men wisdom. Wisdom is introduced in the dramatic way, as a divine person appearing in a very lovely form, displaying her native worth and beauty, and, by the most powerful persuasions, and the most affectionate manner of address, soliciting the degenerate sons of men to hearken to her counsels for their good. In general, what the author meaneth by wisdom is true religion and virtue. The fear of the Lord is the beginning of wisdom. The fear of the Lord signifieth universal religion because it is an eminent part of it; and because it is a principle which, when the mind is duly possessed with, and brought thoroughly under its power, cannot fail of producing obedience to all the commandments of God. True religion is nothing else but the practice of virtue from a regard to the Deity. The wisdom recommended is called the knowledge of the holy (Pro_9:10). Acquaintance with Divine objects, and with the duty we owe to God, is the truest understanding. It is not mere speculative knowledge even of religion he meaneth; the instructions of wisdom do all tend to practice; and the conformity of our lives to its rules is that only which will dominate us wise men. The character of wisdom is applied to particular virtues. To receive the instructions of wisdom, justice, and judgment, and equity.
1. Justice is a very important branch of our duty.
2. Another virtue is chastity. All kinds of voluptuousness and excess are directly contrary to wisdom. Slothfulness and neglect in government of the tongue are also signs of unwisdom.
Observations:
1. That virtue and integrity, to be preserved from the ways of sin and wickedness, must be the result of deliberation and choice. Wisdom is the quality of a free-self determining agent. Discretion consisteth in weighing maturely the motives of action, in comparing them together, and being determined freely by that which, upon the whole, appeareth to be the justest and the best. From this it is a plain consequence, that the more calm and sedate, the more deliberate and free our minds are in acting, our conduct is the wiser and the better.
2. That a good man useth foresight, and looketh to the last issue of things, that so he may direct his behaviour. Religion could not justly be called wisdom if it had not a view to the future consequences of our present conduct. If men believe there is a God, wise, just, and good, they must conclude that righteousness is pleasing to Him; and if the soul is immortal, and shall subsist in another state, they who have done good in this life have the best hope of being distinguished by the favour of the Deity in the next. (J. Abernethy, M.A.)
A great teacher and a true learner
I. A great teacher.
1. His history. He was--
(1) The son of a great man. Solomon the son of David, saint, hero, poet, king.
(2) The king of a great people. King of Israel: the chosen of God, whose are the fathers.
2. His lessons.
(1) Their form. He spoke in proverbs.
3. His design. The true culture of the simple.
(1) Mental culture. Making them to know wisdom, etc.
(2) Moral culture. Teaching them justice, and judgment, and equity.
II. A true learner.
1. He is a wise man. He is wise who does the best thing.
2. He pays attention. A wise man will hear.
3. He improves. He increases in learning. He attains unto wise counsels. He receives docilely into him the words of his master, and he rises in intelligence, and worth, and power. (David Thomas, D.D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 1:2-7 This prologue explains the purpose of the book…
1:2-7 This prologue explains the purpose of the book and identifies the different readers to whom it is addressed.
1:2-3 Wisdom is practical knowledge that involves ethical choices. Words such as right, just, and fair are associated with biblical wisdom. Gaining wisdom involves discipline, an active, intentional training of energy toward wisdom and away from folly. The book of Proverbs encourages us to resist our natural sinful tendencies toward wrong behavior.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.