Understanding Proverbs Chapter One Verses 1-33

Understanding Proverbs Chapter One Verses 1-33

by

Alan Goldstein

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What sets Alan apart from the rest is his ability to relentlessly pursue tasks until completion. In fact, Alan has been named The Fixer for his ability to find answers and get things done.

Prior to forming his own accounting and tax resolution firm, Alan was a business and private mortgage investor where his practice focused on purchasing businesses and selling businesses.

Alan is currently a Doctorate in Business Administration Candidate. Additionally, Alan received his M.B.A. (finance) degree from Nova Southeastern University and his B.A. degree from St. Thomas University. He is an Enrolled Agent who is licensed to represent taxpayers before the IRS, he is a Licensed Real Estate Broker, and he has been licensed as a Florida Supreme Court Certified Civil Mediator.

He is a member of several organizations, serves as Treasurer for several nonprofits, and is admitted to practice before the IRS and state taxing authorities as an Enrolled Agent.

He lives with his wife and son in Miami, FL but loves to travel with his family or to meet with his clients.

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Contact Information:

Alan Goldstein, MBA

15190 S.W. 136 Street, Suite 26

Miami, FL 33196

Phone: 786-592-2476

Site: www.taxliennotice.com

Email: alan@taxliennotice.com

Table of Contents

Title Page

About Me

Pro_1:1

Pro_1:2

Pro_1:3

Pro_1:4

Pro_1:5

Pro_1:6

Pro_1:7

Pro_1:8

Pro_1:9

Pro_1:10

Pro_1:11

Pro_1:12

Pro_1:13

Pro_1:14

Pro_1:15

Pro_1:16

Pro_1:17

Pro_1:18

Pro_1:19

Pro_1:20

Pro_1:21

Pro_1:22

Pro_1:23

Pro_1:24

Pro_1:25

Pro_1:26

Pro_1:27

Pro_1:28

Pro_1:29, Pro_1:30

Pro_1:31

Pro_1:32

Pro_1:33

Proverbs 1:1-33

EXPOSITION

Pro_1:1-6

Part I. THE TITLE AND SUPERSCRIPTION.

The superscription of the Proverbs, which extends from verse 1 to verse 6, furnishes us with an epitome in short and concise language of the general scope and bearing of the book, and points out its specific utility, both to the inexperienced and to those already wise. Thus

(1) in Pro_1:1 it gives the name of the author to whom the proverbs are attributed;

(2) in Pro_1:2-3 it declares the aim, object, or design of the collection, which is to lead to the acquirement of wisdom generally; and

(3) in Pro_1:4-6 it proceeds to indicate the special utility the collection will be to two main classes—to the simple and immature, on the one hand, in opening and enlarging their understanding, and so providing them with prudent rules of conduct by which they may regulate the course of life; and, on the other, to the wise and intelligent, in further increasing their knowledge or learning, and thus rendering them competent to comprehend, and also to explain to others less favourably situated than themselves, other proverbs, or enigmas, or sayings, of a like recondite nature to those now to be brought before them.

The title of the book embodied in the text is, ’The Proverbs of Solomon the son of David, King of Israel,’ but the shorter designation by which it was and is known among the Jews is Mishle (מִשְׁלֵי), taken from the word with which the book begins. Analogously, in the Authorized Version it is styled ’The Proverbs,’ and the heading in the LXX. is Παοιμίαι Σολομῶντος. The outside title in the Vulgate is more elaborately given as, ’Liber Proverbiorum, quem Hebraei Misle appellant’ (’The Book of the Proverbs, which the Hebrews call Misle’). In the Talmud it is called the ’Book of Wisdom’; and Origen (Eusebius, ’Hist. Eccl.,’ 6.25) designates it Μισλώθ, the Greek form of the Hebrew Meshaloth (מְשָׁלוֹת). Among the ancient Greek Fathers, e.g. Clement, Hegesippus, Irenaeus, the book was known by a variety of titles, all more or less descriptive of its contents as a repository of wisdom.

Pro_1:1

Pro 1:1 The proverbs of Solomon the son of David, king of Israel;

The proverbs of Solomon. The word which is here translated proverbs is the original mishle (מִשְׁלֵי), the construct case of mashal (מָשָׁל), which, again, is derived from the verb mashal (מָשַׁל), signifying

(1) to make like, to assimilate, and

(2) to have dominion (Gesenius).

The radical signification of mashal is comparison or similitude, and in this sense it is applied generally to the utterances of the wise. In Num_23:7, Num_23:8 it is used of the prophetic predictions of Balaam; certain didactic psalms, e.g. Psa_49:5 and Psa_78:2, are so designated, and in Job (Job_27:1 and Job_29:1) it describes the sententious discourses of wise men. While all these come under the generic term of meshalim, though few or no comparisons are found in them, we find the term mashal sometimes used of what are proverbs in the sense of popular sayings. Compare Therefore it became a proverb (מָשָׁל), Is Saul also among the prophets? (1Sa_10:12); and see also other instances in Eze_16:4 and Eze_18:2. In this sense it is also found in the collection before us. The predominant idea of the term, however, is that of comparison or similitude, and as such it is better represented by the Greek παραβολή (from παραβάλλω, to set or place side by side), literally, a placing beside, or comparison, than by παροιμία, a byword, or a trite wayside saying, though in the Greek of the synoptic Gospels παροιμία is equivalent to παραβολή. The English word proverb insufficiently renders the wider scope of meaning conveyed in the Hebrew mashal, and is not quite accurately rendered here, since of proverbs in our ordinary signification of that word there are comparatively few in this collection. The Hebrew word here means maxims, aphorisms, wise counsels. Of Solomon. Most modern commentators (Delitzsch, Zockler, Fuerst, Stuart, Plumptre, etc.), while attributing, in a greater or less degree, the authorship of the book to Solomon, regard the insertion of his name in the title as indicating rather that he is the dominant spirit among those wise men of his age, some of whose sayings are here incorporated with his own. King of Israel, as forming the second hemistich of the verse, goes with Solomon, and not David. This is indicated in the Authorized Version by the position of the comma. The Arabic Version omits allusion to David, and reads, Proverbia, nempe documenta Salomonis sapientis, qui regnavit super filios Israel. The proverbial or parabolic form of teaching was a recognized mode of instruction among the Hebrews, and in the Christian Church is recommended by St. Clement of Alexandria (’Strom.,’ lib. 11, init.).

Pro_1:2

Pro 1:2 To know wisdom and instruction; to perceive the words of understanding;

To know wisdom and instruction. In this verse we have a statement of the first general aim or object of the Proverbs. To know (לָדַעַת, ladaath) is somewhat indefinite in the Authorized Version, and might be more accurately rendered. from which men may know (De Wette, Noyes); cf. unde scias (Munsterus). The לwhich is here prefixed to the infinitive, as in verses 2, 8, and 6, gives the clause a final character, and thus points out the object which the teaching of the Proverbs has in view. The teaching is viewed from the standpoint of the learner, and hence what is indicated here is not the imparting of knowledge, but the reception or aprrspriation thereof on the part of the laemer. Schultens states