Proverbs 1:6

Pro 1:6 To understand a proverb, and the interpretation; the words of the wise, and their dark sayings.

Ver. 6. To understand a proverb, and the interpretation.] Or, The sweetness thereof; there being nothing so sweet to a good soul as the knowledge of dark and deep mysteries. See Psa 119:103 where the same word is used. {a} The little book of the Revelation was in John’s mouth sweet as honey. {Rev 10:9-10} {See Trapp on "Rev 10:9"} {See Trapp on "Rev 10:10"}

And their dark sayings.] Dark to those that are acute obtusi, that have not their "senses exercised to discern both good and evil." {Heb 5:14} Legum obscuritates non assignemus culpae scribentium sed inscitiae non assequentium, saith he in Gellius. If the law be dark to any, the fault is not in the lawgiver, but in those that should better understand it.

{a} Heb. Melitsah; unde fortasse Graecum μελι, et Latinum mel. - Rivet.

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.

Pro_1:6

The words of the wise and their dark sayings.

The words of the wise

Nothing can give a deeper insight into the character and genius of people than their household words--those current maxims and sayings which influence their everyday life, the popular proverbs which pass from mouth to mouth. These are the expression of a peoples inward life. It does not belong to a high state of civilisation to originate proverbs. One of our most homely maxims or proverbial sayings, will stir the soul to its very centre and depth, and do more to regulate the life and manners, than all the enactments in all the statute books of the world. In the Book of Proverbs we have nothing but the lessons of practical wisdom. They rest on great principles as their basis--those principles which enter into the eternal reason of things, and which are as unchangeable as God Himself. It follows that the maxims of this book are adapted to all time, all countries, and all people. Humanity is one. The writers, whoever they were, had a profound knowledge of men and things; and we have here the results of no narrow experience. Principles are stated with great clearness; the rule of conduct is laid down with consummate skill and precision, and the lofty aim of the whole is to allure men, and especially the young and inexperienced, into the way of happiness and peace.

1. Some maxims concern the relations which subsist between the young and the old. The young are to take part in the progress and development of the race. They are not only to be the fathers and mothers of a future generation, but also their teachers, and their models. To prepare and qualify them for this, they must have in them the elements of knowledge and of goodness. Youth is the period of acquisition. The present is always more or less dependent on the past. We cannot sever ourselves from those who have gone before us, nor break the bond which connects us with those who are coming after us. The young are to give the impression of their own intellectual and moral life to the generations following.

2. These maxims, though not set forth as coming immediately from the mind or spirit of God, are in harmony with Infinite Wisdom. They have in them nothing of a merely individual character. They contemplate man as man, independently of all outward arrangements and institutions, and deal with that which is common to the race. The Book of Proverbs stands unequalled among all the writings which the world has ever produced. They are human sayings, but possessed of Divine authority; and they have in them all those principles which can ennoble and dignify the character of man, clothing him with true greatness in this world, and in the world to come crowning him with glory everlasting.

The following findings seem to come as near as may be to the end or object of the writer:--

1. That a certain degree of instruction and knowledge is essential to intercourse with the more intelligent and better-informed classes.

2. That discretion, uprightness, and unyielding attachment to justice, are qualities of which youth stands most in need, and which enter into all integrity of character.

3. That youth being the period of greater simplicity and inexperience, it needs increased reflection and sagacity to lead to the apprehension and discovery of approaching temptation and danger, and of the best means of escape.

4. That even the wisest and best informed of men have ever something new to learn, and may by listening to the great oracle of truth, increase their knowledge and power of perception without limit.

5. That true wisdom has its basis in true piety, and that there can be no greater folly than to reject this highest form of knowledge. (R. Ferguson, LL.D.)

The dark sayings of the wise

Dark sayings mean properly enigmas or riddles. These were used of old as one of the methods of conveying instruction. It was conceived that by giving exercise to the understanding in finding out the solution of the enigma, it was calculated to deepen on the mind the impression of the lesson which was wrapt up in it. This was not done for mere amusement, but for imparting serious instruction; although, to the young, there might in some instances be the blending of an intellectual attainment with the conveyance of useful information, or salutary counsel. (R. Wardlaw, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

1:6 Proverbs help the wise person to understand riddles. Here the Hebrew word (khidoth) indicates enigmas or paradoxes—difficult sayings that require interpretation (cp. Judg 14:14).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

To understand--so as to . . . such will be the result.

interpretation--(Compare Margin).

words of the wise--(Compare Pro 1:2).

dark sayings--(Compare Psa 49:4; Joh 16:25; and see Introduction, Part I).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 6. Dark sayings.] חידת chidoth, enigmas or riddles, in which the Asiatics abounded. I believe parables, such as those delivered by our Lord, nearly express the meaning of the original.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(6) Interpretation.—Or an obscure thing which needs interpretation, so corresponding to “dark sayings.”

Dark sayings.—Literally knots, intricate sayings, like Samson’s riddle (Jdg_14:12).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

6. This verse intimates that the aim of the Book is to confer an initiation which will make its possessor free of all the mysteries of the Wise. By understanding these proverbs he will acquire the power of understanding all proverbs. (See Mar_4:13, and Speaker’s Comm. on this verse.)

interpretation] So R.V. marg., and Vulg. interpretationem. So too Gesenius, “properly, interpretation, and so what needs an interpretation, an enigma.” But it is better to render, a figure, R.V. text. σκοτεινὸν λόγον, LXX. aculeate dicta, Maur. Comp. Hab_2:6, the only other place where the Heb. word occurs.

the wise] Lit. wise men. There is no article. But perhaps the reference is to a recognised class of what we should call philosophers. See Introd. ch. i. p. 9. Comp. Pro_22:17, Pro_24:23.

dark sayings] Or, riddles, R.V. marg. The word is rendered riddle both by A.V. and R.V. in Eze_17:2. The LXX. has αἰνίγματα in Proverbs and διήγημα in Ezekiel. The Vulg. has œnigma in both places.

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.

To understand a proverb, and the interpretation,.... This may be connected either with the first verse, "the proverbs of Solomon", &c. are written, as for the above ends and purposes, so for these; or with Pro 1:5, a wise and understanding man, by hearkening and attending to what is here delivered, will not only attain to wise counsels, but to the understanding of proverbial sayings, and to see into the "elegancy" (m), the eloquence and beauty of them, as the word signifies; and be able to interpret them to others in a clear, plain, way and manner;

the words of the wise, and their dark sayings; the words and doctrines, not of the wise philosophers and sages of the Heathen world, but of men truly wise and good; and especially of the wise inspired writers of the Scriptures, whose words come from one Shepherd, Ecc 12:11; and the enigmas or riddles contained in their writings, which are so to a natural man, obscure phrases and expressions, things hard and difficult to be understood, yet to a spiritual man, that judgeth all things, plain and easy, Co1 2:14.

(m) "facundiam", Montanus; "eloquentiam", Tigurine version; "elocutionem", Mercerus, Gejerus.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The book has yet a further scope; these proverbs are to form a habit of mind. To gain through them the power of entering into the deeper meaning of other proverbs, is the end kept in view. Compare Matt. 13.

The rendering “interpretation” spoils the parallelism of the two clauses, and fails to express the Hebrew. In Hab 2:6, it is rendered “taunting proverb.” Here “riddle” or “enigma” would better express the meaning.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Sayings. This science was much esteemed, 3 Kings x. l., and Ecclesiasticus xxxix. 2.

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).

The interpretation, i.e. the interpretation of a proverb, by a figure called hendiaduo, or the meaning and use of the wise sayings of God, or of men; to know this practically, and for his direction and benefit; for practice is the great design of this book. Dark savings; such as are hard to be understood by inconsiderate and ungodly men, but to be found out by diligent and humble inquiry.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

6. To understand a proverb — Mashal, (see note on Pro_1:1;) perhaps taken here for all the various kinds of composition under that name, such as poems, allegories, enigmas, apothegms, and metaphorical discourse in general — all studied and elegant compositions.

The interpretation — A doubtful rendering of מליצה, melitsah, which is probably used by metonymy for that which needs interpretation, an enigma or obscure maxim; or, as in the marginal reading, an eloquent speech. It stands in parallelism with חידתם, hhidhotham, their dark sayings, or sharp, keen utterances; riddles, enigmas; Jdg_14:12; Eze_17:2. Many of the passages in this book are enigmas or riddles, intentionally obscure and difficult for the purpose of exercising thought and ingenuity; or the words are susceptible of more than one meaning; one, perhaps, more obvious, and the other occult, and only to be found by research. This is an educational book, and contains its exercises of skill. The only other place where melitsah is found is in Hab_2:6, there rendered taunting proverb. The general meaning of this verse is, that he shall attain to excellence in comprehending the force and beauty of the higher forms of discourse and composition, such as are used by poets and sages. This he cannot do without possessing a high cultivation himself, and hence it is another way of saying that he shall rise to an eminent degree of intellectual accomplishment. Here, then, is the object which the regal sage proposes to himself and his pupils in the composition of this work. (See Excursus I.)

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

To understand a proverb. This verse carries on the idea which is stated in ver. 5. The end of the wise and intelligent man"s increase in learning and prudence is that he may be thus enabled to understand other proverbs. Schultens, followed by Holden, takes the verb ybihl (l"havin) as a gerund, intelligendo sententias. This rendering does not represent the end, but points to the proverbs, etc., as means by which the wise generally attain to learning and prudence. And the interpretation; Hebrew, hxylim (m"litsah). It is difficult to determine the exact meaning of this word. By Gesenius it is rendered "enigma, riddle;" by Bertheau and Hitzig, "discourse requiring interpretation:" by Delitzsch, "symbol; by Havernick and Keil, "brilliant and pleasing discourse;" and by Fuerst, "figurative and involved discourse." By comparing it with the corresponding words, "dark sayings," it may be regarded as designating that which is obscure and involved in meaning; compare skoteinogov (LXX). It only occurs here and in Hab_2:6, where it is rendered "taunting proverb." The marginal reading is "an eloquent speech," equivalent to facundia, "eloquence." Vatablus says that the Hebrews understood it as "mensuram et pondus verbi." The words of the wise; i.e. the utterances of the khakhamim ( This expression occurs again in Pro_22:17, and also in Ecc_9:1-9 and Ecc_12:11. In the latter they are described as "goads and as nails fastened by the ministers of assemblies" (i.e. "authors of compilations," as Mendelssohn), because they cannot fail to make an impression on everybody good or bad. The expression, as used in Pro_22:17, implies that other than Solomonic proverbs are included in this collection. And their dark sayings; Hebrew, (vkhidotham). The Hebrew khidah (hdyji), as mlitsah (hxylim) , its parallel in the preceding hemistich, designates obscure, involved utterances. It plainly has the sense of "enigma" (Fleischer, apud Delitzsch). Compare ainigmata (LXX), and aenigmata (Vulgate), which latter is followed by the Chaldea Paraphrase and Syriac. (see also Psa_78:2, "I will open my mouth in parables, I will utter dark sayings of old Gesenius derives it from the root dWj (khud), "to tie knots," and hence arrives at its meaning as an involved or twisted sententious expression, an enigma.

"The prosperity of fools.

"The prosperity of fools shall destroy them." Few men fear prosperity; but if they had enough wisdom to know their own weakness, they would see that there was nothing which they had so much reason to dread. We approach the truth of the text by seeing

I THAT IT IS IN OUR HUMAN NATURE TO ASPIRE TO PROSPERITY AND TO STRIVE AFTER IT. The Author of our nature has made us hunger fur success as the food of the soul.

II THAT THE PROSPERITY OF THE WISE IS AN EMINENTLY DESIRABLE THING. For it

(1) will do them no harm, and

(2) will multiply their influence for good.

III THAT THE PROSPERITY OF THE FOOLISH IS A CALAMITOUS THING.

1. It results in ruin to other people often their temporal, still more often their spiritual, ruin.

2. It ends in their own destruction. It leads down to death; for:

(1) It fosters pride, and "pride comes before a fall.

(2) It ministers to passion, and passion conducts to the grave in every sense.

(3) It induces worldliness, and the man who loses himself in the cares, engagements, and excitements of the world is "dead while he lives.

The conclusion of the matter is this:

1. Let those to whom God has denied prosperity cheerfully accept their lowliness. In their humble position they are comparatively safe. They live where many arrows of destruction do not fly.

2. Let those who have attained prosperity ever recognize that the post of honour and of power is the place of danger, and that they need peculiar grace from God that they may not fall,

3. Let those who are being injured by their prosperity beware lest they go down fast to utter and irretrievable ruin. C. Proverbs.

It is not surprising to see that proverbs, which are found more or less in the traditional lore of almost all nations, and flourish most abundantly in the East, also enter into the circle of the inspired literature of the Jews. The general characteristics of this portion of the sacred Scriptures are well worthy of our study.

I THE PROVERBS ARE ALL CONCISE UTTERANCES. In the present age, when time is more precious than ever, it is to be wished that public teachers would correct their prolixity by following the example of these sayings, which certainly contain "the soul of wit.

1. The conciseness of the proverbs renders them striking. It is not enough to state a truth; we must make it tell. Men"s ears are dull to spiritual ideas. In order to penetrate, words must have point, incisiveness, force.

2. The conciseness also greatly assists memory. Proverbs can be handed from one to another like coins. A truth that is worth uttering is worth remembering.

II MANY OF THE PROVERBS ARE ILLUSTRATIVE SAYINGS. They are "figures." The proverb runs into the parable; indeed, a parable is but an expanded proverb. Either by way of arbitrary illustration, or by reason of real correspondence between the material and the spiritual nature, a proverb will often afford lessons of spiritual truth which are more fresh and interesting than bare abstract statements. The popular mind naturally turns to the concrete. What strikes the senses is felt to be most forcible. How well our Lord knew this fact of human nature, and how graciously he condescended to accommodate himself to it, is seen in his own rich picture gallery of parabolic teaching. He who can discern "sermons in stones" and "books in the running brooks" will have his eyes opened to see "good in everything.

III SOME OF THE PROVERBS ARE SUGGESTIVE rather than direct teachings. They are "dark sayings possibly because the truth is so profound that it can only be approached by those who grope after it in difficult research. But more simple truth may be wrapped in enigmatic phrases for the express purpose of testing the genuineness of the desire to possess it, exciting interest, exercising the powers of thought in the learner, and becoming itself a more intelligible and more valuable thing when it is once found. (see Mat_13:10-17) Let no man think that the best treasures of thought are scattered prodigally on the surface of life for swine to trample underfoot. They lie deep, and must often be sought with toil and anguish of soul. Yet to the honest seeker after light, if only he follow the Light of the world, it will surely dawn, though for a season "The intellectual power, through words and things, Went sounding on, a dim and perilous way.

IV THE PROVERBS TREAT OF HUMAN CONDUCT.

1. Next to theology, the highest knowledge is that of human life and duty.The triumphs of physical discovery seem to have thrown us into the opposite extreme from that to which Socrates tended. Surely whatever other studies we may pursue, "the proper study of mankind is man." No other topic is more profoundly interesting, none requires so much light, none is so replete with practical issues.

2. The wisdom of the proverbs is practical. It deals with conduct which, as Mr. Matthew Arnold says, "is three-fourths of life." What we know is of service to us chiefly as it affects what we do.

3. This wisdom concerns itself with the moral and religious guides to practice. We find here no Machiavellian maxims of dishonest expediency, no mere worldly advice in the school of Lord Chesterfield, no Jesuistic cesuistry. Righteousness among men and the fear of God are the leading principles set forth. The least exalted precepts are pure and honest. The highest reach the level of Christian ethics. Though much of the Book of Proverbs falls short of the lofty requirements of the New Testament, many passages in it read like anticipations of the Sermon on the Mount. Thus are we taught that the highest wisdom is one with the purest morality and the noblest religion.

V THE PROVERBS ORIGINATED IN WISDOM, AND NEED WISDOM FOR THEIR INTERPRETATION. They are words of the wise. Inspiration does not dispense with intelligence; it quickens it. Wisdom is itself a gift of the Spirit of God. (Jam_1:5) The most simple truth is often the product of the most difficult thinking which has triumphed in thus making plain what was previously obscure. Let us see, however, that the clear utterance is a word of the wise; for there is a tendency to accept a saying because of its neat and apt form, without regard to its truth or falseness. Wisdom is therefore needed in understanding proverbs and in "discerning spirits." It is not enough that the grammarian explains the words. Higher wisdom is necessary to see where the isolated truth fits into other truths, by what it is qualified, and how it is to be applied; for it is one of the disadvantages of the proverb that its very terseness gives to it an unnatural isolation, and excludes the addition of counterbalancing truths.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

to understand an allegory and a figure That they should direct their attention to understand the verses through two methods: the allegory and the figure. They should understand what he compares to the figure, but they should not neglect the figure itself, for that, too, requires understanding. When he states, “To save you from a strange woman and a foreign one” (2:16), idolatry is meant; this is the allegory, and also the figure—for he expressed his allegory in terms of a woman—should be understood by it, [meaning that] you shall beware of a strange woman (other editions: a harlot).

the words of the wise and their riddles Those who interpret the Torah metaphorically, full verses and elliptical ones, allusions, comparisons and riddles.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.