Proverbs 1:9

On the figures of Pro 1:9, compare Gen 41:42; Sol 1:10; Sol 4:9.

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

Pro 1:9 For they [shall be] an ornament of grace unto thy head, and chains about thy neck.

Ver. 9. For they shall be an ornament.] "A man’s wisdom maketh his face to shine." {Ecc 8:1} Tum pietate gravem, &c. {a} Oυ το χρυσος ουτε αδαμας ουτως αστραπτει. {b} Neither gold nor precious stone so glittereth, saith Plato, as the prudent mind of a pious person. Nothing so beautifies as grace doth. Moses and Joseph were "fair to God," {Act 7:20} and favoured of all men. A crown of gold, a chain of pearl, are no such ornaments as are here commended.

{a} Virgil.

{b} Plato.

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_1:9

For they shall be an ornament of grace unto thy head.

Filial love an ornament of beauty

It seems an instinct of humanity to put ornaments upon the person. It does not rank high among the exercises of the human faculties, yet it is quite above the reach of all inferior creatures. Ornaments on the fallen, like many other innocent things, become the occasions of sin, but they are not in their own nature evil. To deck with external beauty that which is morally corrupt within is a cheat which men practise on themselves and others, but adornment of the person, modest in measure and adopted instinctively by an innate sense of propriety, is conducive to virtue and consistent with Scripture. Moral qualities are the true adornments of a human being. All the graces of the Spirit are lovely: but here the foremost of relative duties, a childs reverential regard for a parent, is recommended as an ornament of surpassing beauty. Love, obey, cherish, reverence your parents. This is in Gods sight of great price. These ornaments will not be out of date when time has run its course. The moral laws of God have avenging sanctions even in the powers of nature. Godliness is profitable unto all things. The first commandment is fruitful even in this life, and the second is like it--like it in its holy character, like it in its glad results. Honour thy father and thy mother, this is an ornament of solid gold. Unlike the watering of superficial accomplishments, the more rudely it is rubbed the more brightly it glows. (William Arnot, D.D.)

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

1:9 crown you . . . chain of honor: Ornaments often represent wisdom and its rewards (see also 3:22; 4:9). This imagery inspires readers to pursue wisdom with diligence.

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

Hebrew, increase of grace.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 9. An ornament of grace unto thy head, and chains] That is, filial respect and obedience will be as ornamental to thee as crowns, diadems, and golden chains and pearls are to others.

Political dignity has been distinguished in many nations by a chain of gold about the neck. Solomon seems here to intimate, if we follow the metaphor, that the surest way of coming to distinguished eminence, in civil matters, is to act according to the principles of true wisdom, proceeding from the fear of God.

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

(9) Ornament of grace.—Given by Wisdom. (Comp. Pro_4:9.)

Chains about thy neck.—The reward of Joseph (Gen_41:42) and of Daniel (Dan_5:29).

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

9. ornament] Rather, chaplet, R.V. στέφανον, LXX. See Pro_4:9, where the same phrase chaplet of grace occurs, with crown of glory, as its equivalent in the parallel clause of the verse.

chains] not of bondage, but of honour and ornament. Gen_41:42; Dan_5:29; Son_4:9; Jdg_8:26.

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.

For they shall be an ornament of grace unto thy head,.... The instructions and laws of parents being attended unto and obeyed by children, render them more lovely and amiable than any beautiful ornament whatever that can be put upon their heads;

and chains about thy neck; be that unto them as chains of gold are to the neck, beautify and adorn them; so good works, done in obedience to God and parents, are ornaments of great price, and preferable to any outward adorning whatever; see Ti1 2:9. The allusions are unto, and the metaphors taken from, those things which are most pleasing and acceptable to children, as fine top knots and golden chains.

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

To the Israelite’s mind no signs or badges of joy or glory were higher in worth than the garland around the head, the gold chain around the neck, worn by kings and the favorites of kings Gen 41:42; Dan 5:29.

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

This will make thee amiable and honourable in the sight of God and of men; whereas the forsaking of those good counsels will make thee contemptible.

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

9. They shall be an ornament of grace — As a graceful garland around thy head, and as chains, or necklaces, around thy neck. That is, this reverence for and obedience to thy parents shall be thy highest and most honourable ornament, better than any gay attire, of which the young are usually so fond. Compare Pro_3:3; Pro_6:21; Pro_4:9; Gen_41:42; Dan_5:29; Son_4:9. Chains worn about the neck were an ornament common to both men and women. Thus Pharaoh is said to have put a chain of gold about Joseph’s neck, (Gen_41:42,) and Belshazzar did the same to Daniel. Dan_5:29. They are mentioned as part of the Midianitish spoil, Num_31:50. In some cases they were badges of honour or of office.

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

For they (shall be) an ornament of grace unto thy head. The sentiment here expressed is put forward as an inducement to youth to observe obedience towards the instruction of the father and the law of the mother, and the meaning is that, just as in popular opinion ornaments and jewels are supposed to set off the personal form, so obedience towards parents in the ways of virtue embellishes the moral character (Bayne, Cartwright, Holden). An ornament of grace ; Hebrew, he tywli (livyath khen); literally, a wreath or garland of grace. We meet with the same expression in Pro_4:9, "She i.e. wisdom shall give to thine head an ornament of grace." The Hebrew hywli ( liv"yah) is derived from the root hwl (lavah), "to wind a roll" (Delitzsch) or "to be joined closely with" (Gesenius), and hence signifies an ornament that is twisted, and so a wreath or garland. Gejerus and Schultens translate the phrase by corolla gratiosa, i.e. "a crown full of grace," and so meaning conferring or producing grace, just as the expression, "the chastisement of our peace", (Isa_53:5) means the chastisement bringing or procuring our peace. So again a "precious stone," in Pro_17:8, margin, "a stone of grace," is one conferring gracefulness. The marginal reading, "an adding" (additamentum, Vatablus), conveys, though obscurely, the same idea; and this sense is again reproduced in the Vulgate, ut addatur gratia capiti suo ("in order that grace may be added to thy head"). The LXX reads, stefanov caritwn . And chains about thy neck. Chains; properly, necklaces ; (anakim), plural of qn (anak), "a cellar or necklace;" the kloiov cruseov , or "golden collar," of the LXX, and torques (i.e. twisted neckchain) of the Vulgate. There is a very apposite parallel to this verse in Pro_6:20, 21 (cf. Pro_3:3; see also Jud_1:8:26) The gold chain round the neck was a mark of distinction, and was conferred on Joseph by Pharaoh when investing him with authority and dignity, (Gen_41:42) and on Daniel by Belshazzar in the same way. (Dan_5:29; see Son_4:9) The mere adornment of the person with gold and pearls, without the further adornment of the moral character with Christian graces, is deprecated both by St. Paul and St. Peter. (see 1Ti_2:9, 1Ti_2:10, and 1Pe_3:3, 1Pe_3:4) Neck, troGrG (gar"g"roth) only occurs in the plural (Gesenius). (See Pro_3:3, 22 6:21)

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

a wreath of grace They are a wreath of grace for your head; i.e., the instruction and the discipline will be a wreath of grace for your head, and they shall be like the rings of a golden ornament.

for your neck Heb. לגרגרתיך. Since the trachea is composed of many rings, he refers to the neck in the plural form.

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.