Proverbs 1:7–9

Footnotes

1. 38 Heb “fear of the Lord.” The expression יְהוָה יִרְאַת (yir’at yéhvah, “fear of Yahweh”) is a genitive-construct in which יְהוָה (“the Lord”) functions as an objective genitive: He is the object of fear. The term יָרַא (yara’) is the common word for fear in the OT and has a basic three-fold range of meanings: (1) “dread; terror” (Deut 1:29; Jonah 1:10), (2) “to stand in awe” (1 Kgs 3:28), (3) “to revere; to respect” (Lev 19:3). With the Lord as the object, it captures the polar opposites of shrinking back in fear and drawing close in awe and adoration. Both categories of meaning appear in Exod 20:20 (where the Lord descended upon Sinai amidst geophysical convulsions); Moses encouraged the Israelites to not be afraid of God arbitrarily striking them dead for no reason (“Do not fear!”) but informed the people that the Lord revealed himself in such a terrifying manner to scare them from sinning (“God has come only to test you and to put the fear of him in you so that you do not sin”). The fear of the Lord is expressed in reverential submission to his will—the characteristic of true worship. The fear of the Lord is the foundation for wisdom (9:10) and the discipline leading to wisdom (15:33). It is expressed in hatred of evil (8:13) and avoidance of sin (16:6), and so results in prolonged life (10:27; 19:23).
2. 39 The noun רֵאשִׁית (re’shit) has a two-fold range of meaning ( 912 ): (1) “beginning” = first step in a course of action (e.g., Ps 111:10; Prov 17:14; Mic 1:13) or (2) “chief thing” as the principal aspect of something (e.g., Prov 4:7). So fearing the Lord is either (1) the first step in acquiring moral knowledge or (2) the most important aspect of moral knowledge. The first option is preferred because 1:2–6 focuses on the acquisition of wisdom.
3. 40 Heb “knowledge.” The noun דָּעַת (da’at, “knowledge”) refers to experiential knowledge, not just cognitive knowledge, including the intellectual assimilation and practical application ( 394 ). It is used in parallelism to מוּסָר (musar, “instruction, discipline”) and חָכְמָה (khokhmah, “wisdom, moral skill”).
4. 41 The conjunction “but” does not appear in the Hebrew text, but is implied by the antithetical parallelism. It is supplied in the translation for clarity.
5. 42 The term אֱוִיל (’evil, “fool”) refers to a person characterized by moral folly ( 17 ). Fools lack understanding (10:21), do not store up knowledge (10:14), fail to attain wisdom (24:7), and refuse correction (15:5; 27:22). They are arrogant (26:5), talk loosely (14:3) and are contentious (20:3). They might have mental intelligence but they are morally foolish. In sum, they are stubborn and “thick-brained” (J. H. Greenstone, Proverbs, 6).
6. 43 The verb of בָּזָה (bazah, “despise”) means to treat things of value with contempt, as if they were worthless ( 102 ). The classic example is Esau who despised his birthright and sold it for lentil stew (Gen 25:34). The perfect tense of this verb may be classified as characteristic perfect (what they have done and currently do) or gnomic perfect (what they always do in past, present and future). The latter is preferred; this describes a trait of fools, and elsewhere the book says that fools do not change.
7. 44 Hebrew word order is emphatic here. Normal word order is: verb + subject + direct object. Here it is: direct object + subject + verb (“wisdom and instruction fools despise”).
8. 45 The imperative שְׁמַע (shéma’, “Listen!”) forms an urgent exhortation which expects immediate compliance with parental instruction.
9. 46 Heb “my son.” It is likely that collections of proverbs grew up in the royal courts and were designed for the training of the youthful prince. But once the collection was included in the canon, the term “son” would be expanded to mean a disciple, for all the people were to learn wisdom when young. It would not be limited to sons alone but would include daughters—as the expression “the children of (בְּנֵי, béne) Israel” (including males and females) clearly shows. Several passages in the and Talmud record instructions to teach daughters the Mosaic law so that they will be righteous and avoid sin as well. The translation “my child,” although not entirely satisfactory, will be used here.
10. 47 Heb “training” or “discipline.” See note on .
11. 48 Heb “of.” The noun אָבִיךָ (’avikha, “of your father”) may be classified as a genitive of source.
12. 49 Heb “instruction.” In Proverbs the noun תּוֹרַה (torah) often means “instruction” or “moral direction” rather than “law” ( 435 1.a). It is related to יָרָה (yarah, “to point [or, show] the way” in the Hiphil ( 435). Instruction attempts to point a person in the right direction (e.g., Gen 46:28).
13. 50 Heb “of.” The noun אִמֶּךָ (’immekha, “of your mother”) may be classified as a genitive of source.
14. 51 The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
15. 52 Heb “a garland of grace.” The word חֵן (khen, “grace”) refers to qualities that make a person pleasant and agreeable, e.g., a gracious and charming person ( 336 ). The metaphor compares the teachings that produce these qualities to an attractive wreath.
16. 53 The noun לִוְיַה (livyah, “wreath; garland”) refers to a headdress and appears only twice in the OT (Prov 1:9; 4:9; 531 ; ).
17. 54 Heb “for.”
18. 55 The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
19. 56 Cf. , “chains”; “a chain”; but this English term could suggest a prisoner’s chain to the modern reader rather than adornment.
20. 57 Heb “for.”