Proverbs 22:17

Bow down thine ear, and hear the words of the wise, and apply thine heart unto my knowledge.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

4.AN INTRODUCTION, CONTAINING AN EXHORTATION TO “HEAR THE WORDS OF THE WISE,” SERVING AS A HEADING TO Proverbs 22:22 to Proverbs 24:22 (Proverbs 22:17-21).

(17) Hear the words of the wise.—Comp. chap 1:6. As “wise” is in the plural number, it would seem as if the following section contained proverbs written by others than Solomon, though they may have been collected by him. (Comp. Proverbs 24:23.)

Benson Commentary

Proverbs 22:17-18. Bow down thine ear, &c. — From the beginning of the tenth chapter to this place, the instructions of wisdom are delivered in short sentences, and proverbs properly so called; which have seldom any connection one with another, or such as is not easily discerned: but here another form of speech begins and continues unto chap. 25.; and therefore it may not unfitly be called, The Second Part of the Book of Proverbs. In this part we have various exhortations and precepts, which are all delivered in the imperative mood, and comprehended each in two, three, or more verses connected together. In which alteration, it is probable, Solomon consulted the weakness of his reader, who, if he were weary of the preceding sententious way of instruction, might be relieved, refreshed, and awakened unto new attention by varying the form of writing. — Bishop Patrick. Hear the words of the wise — Of wise and holy men of God. And apply thy heart unto my knowledge — The knowledge of God, and of thy several duties which I am here delivering to thee. Thirst after it, and give thyself up to the diligent study of it. For it is a pleasant thing if thou keep them — Namely, the words of the wise; within thee — Hebrew, in thy belly, that is, in thy heart; if thou receive them in love, and retain them in thy memory, so as to have them ready for use upon all occasions. They shall be fitted in thy lips — Fitly expressed; or, shall be disposed, or ordered, as יכנוsignifies. The sense seems to be, When thou hast got them into thy heart, thou wilt be able and ready to discourse pertinently and profitably of them.

Matthew Henry's Concise Commentary

22:17-21. To these words, to this knowledge, the ear must be bowed down, and the heart applied by faith and love. To live a life of delight in God and dependence on him, is the foundation of all practical religion. The way to know the certainty of the word of truth, is to make conscience of our duty. 22,23. He that robs and oppresses the poor, does so at his peril. And if men will not appear for them, God will. 24,25. Our corrupt hearts have so much tinder in them, that it is dangerous to have to do with those that throw about the sparks of their passion.

Barnes' Notes on the Bible

This is the commencement of a new and entirely distinct section, opening, after the fashion of Proverbs 3:1, Proverbs 3:21; Proverbs 4:1; Proverbs 7:1; with a general exhortation Proverbs 22:17-21 and passing on to special precepts. The "words of the wise" may be a title to the section: compare Proverbs 24:23. The general characteristics of this section appear to be

(1) a less close attention to the laws of parallelism, and

(2) a tendency to longer and more complicated sentences. Compare the Introduction to Proverbs.

Jamieson-Fausset-Brown Bible Commentary

17. Here begins another division of the book, marked by those encouragements to the pursuit of wisdom, which are found in the earlier chapters. It will be observed that at Pr 22:22-24:12, the proverbs are generally expressed in two verses instead of one (see [645]Introduction).

Matthew Poole's Commentary

Of the wise; of wise and holy men of God.

Apply thine heart; thirst after it, and give of thyself to the diligent study of it.

My knowledge; the knowledge of God, and of thy several duties, which I am here delivering to thee.

Gill's Exposition of the Entire Bible

Bow down thine ear, and hear the words of the wise,.... Here begins a new part or division of this book. According to some, the "third"; the "first" ending with Proverbs 9:18, the "second" at Proverbs 22:16, and a "third", beginning here, and ending with Proverbs 24:34. It is certain that what follows from hence to the end of that is written in another style, by way of exhortation, caution; and instruction, and is directed to particular persons: as here an exhortation is made to Solomon's son, or to those that attended his instruction; or rather to the children of Wisdom, that is, Christ; to listen attentively to "the words of the wise"; of Solomon, and other wise men before him, or contemporary with him; or rather of Wisdom and her maidens, Christ, and the wise men sent by him; who are made wise to salvation, and furnished for every good work by him, from whom the words of the wise come; and who speak the wisdom of God in a mystery; and whose doctrines are to be heard and received, not as the word of men, but as the word of God;

and apply thine heart unto my knowledge; the knowledge of divine and spiritual things Christ instructs in, and the knowledge of himself; which is preferable to all other knowledge, and to thousands of gold and silver; and in comparison of which all things are but loss and dung; and therefore should be applied unto with intenseness of mind, and cordially received.

Geneva Study Bible

Bow down thine ear, and hear the words of the wise, and apply thine heart unto my knowledge.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

17. the words of the wise] Comp. Proverbs 1:6, Proverbs 24:23.

III. Second Collection of Proverbs

Chap. Proverbs 22:17 to Proverbs 24:22A short Preface or Introduction, Proverbs 22:17-21.

The body of the Collection, Proverbs 22:22 to Proverbs 24:22.

17–21. This short paragraph is at once a conclusion and an introduction, a pause in the continuous teaching of the same Teacher, in which he sums up what had gone before, and opens the way for further instruction. In our present Hebrew text there is no break between the 16th and 17th verses of this chapter, but there is a slight break, to which however no special importance can be attached, between the 21st and 22nd verses. The R.V. is so printed as to indicate the commencement of a new section at Proverbs 22:17, and of a fresh paragraph at Proverbs 22:22.

On the characteristics of the Section see Introduction, pp. 36, 37.

Pulpit Commentary

Verse 17-ch. 24:22. - Part IV. FIRST APPENDIX TO THE FIRST GREAT COLLECTION, containing "words of the wise." Verses 17-21. - The introduction to this first appendix, containing an exhortation to attend to the words of the wise, an outline of the instruction herein imparted, with a reference to teaching already given. Verse 17. - Incline thine ear (comp. Proverbs 4:20; Proverbs 5:1). The words of the wise; verba sapientium, Vulgate. "Wise" is in the plural number, showing that this is not a portion of the collection called, 'The Proverbs of Solomon' (Proverbs 10:1), but a distinct work. (For the term, see note on Proverbs 1:6.) My knowledge. The knowledge which I impart by bringing to notice these sayings of wise men. Septuagint, "Incline (παράβαλλε) thine ear to the words of wise men, and hear my word, and apply thine heart, that thou mayest know that they are good." Proverbs 22:17

Keil and Delitzsch Biblical Commentary on the Old Testament

Proverbs 22:17-21, forming the introduction to this appendix, are these Words of the Wise:

17 Incline thine ear and hear the words of the wise,

     And direct thine heart to my knowledge!

18 For it is pleasant if thou keep them in thine heart;

     Let them abide together on thy lips.

19 That thy trust may be placed in Jahve,

     I have taught thee to-day, even thee!

20 Have not I written unto thee choice proverbs,

     Containing counsels and knowledge,

21 To make thee to know the rule of the words of truth,

     That thou mightest bring back words which are truth to them that send thee?

From Proverbs 10:1 to Proverbs 22:16 are the "Proverbs of Solomon," and not "The Words of the Wise;" thus the above παραίνεσις is not an epilogue, but a prologue to the following proverbs. The perfects הודעתּיך and כתבתּי refer, not to the Solomonic proverbial discourses, but to the appendix following them; the preface commends the worth and intention of this appendix, and uses perfects because it was written after the forming of the collection. The author of this preface (vid., pp. 23, 36, vol. i.) is no other than the author of chap. 1-9. The הט (with Mehuppach, after Thorath Emeth, p. 27) reminds us of Proverbs 4:20; Proverbs 5:1. The phrase שׁית לב, animum advertere, occurs again in the second appendix, Proverbs 24:32. נעים is repeated at Proverbs 23:8; Proverbs 24:4; but נעם with נעם is common in the preface, chap. 1-9. כּי־נעים contains, as at Psalm 135:3; Psalm 147:1, its subject in itself. כּי־תּשׁמרם is not this subject: this that thou preservest them, which would have required rather the infin. שׁמרם (Psalm 133:1) or לשׁמרם; but it supposes the case in which appears that which is amiable and praiseworthy: if thou preservest them in thy heart, i.e., makest them thoughtfully become thy mental possession. The suffix ēm refers to the Words of the Wise, and mediately also to לדעתּי, for the author designates his practical wisdom דעתי, which is laid down in the following proverbs, which, although not composed by him, are yet penetrated by his subjectivity. Regarding בּטן, which, from meaning the inner parts of the body, is transferred to the inner parts of the mind, vid., under Proverbs 20:27. The clause 18b, if not dependent on כי, would begin with ויכּנוּ. The absence of the copula and the antecedence of the verb bring the optative rendering nearer. Different is the syntactical relation of Proverbs 5:2, where the infin. is continued in the fin. The fut. Niph. יכּנוּ, which, Proverbs 4:27, meant to be rightly placed, rightly directed, here means: to stand erect, to have continuance, stabilem esse. In Proverbs 22:19, the fact of instruction precedes the statement of its object, which is, that the disciple may place his confidence in Jahve, for he does that which is according to His will, and is subject to His rule. מבטחך, in Codd. and correct editions with Pathach (vid., Michlol 184b); the ח is as virtually doubled; vid., under Proverbs 21:22. In 19b the accentuation הודעתיך היום is contrary to the syntax; Codd. and old editions have rightly הודעתיך היום, for אף־אתּה is, after Gesen. 121. 3, an emphatic repetition of "thee;" אף, like גּם, Proverbs 23:15; 1 Kings 21:19. Hitzig knows of no contrast which justifies the emphasis. But the prominence thus effected is not always of the nature of contrast (cf. Zechariah 7:5, have ye truly fasted to me, i.e., to serve me thereby), here it is strong individualizing; the te etiam te is equivalent to, thee as others, and thee in particular. Also that, as Hitzig remarks, there does not appear any reason for the emphasizing of "to-day," is incorrect: היּום is of the same signification as at Psalm 95:7; the reader of the following proverbs shall remember later, not merely in general, that he once on a time read them, but that he to-day, that he on this definite day, received the lessons of wisdom contained therein, and then, from that time forth, became responsible for his obedience or his disobedience.

In 20a the Chethı̂b שלשום denotes no definite date; besides, this word occurs only always along with תּמול (עתמול). Umbreit, Ewald, Bertheau, however, accept this "formerly (lately)," and suppose that the author here refers to a "Book for Youths," composed at an earlier period, without one seeing what this reference, which had a meaning only for his contemporaries, here denotes. The lxx reads כתבתּ, and finds in 20a, contrary to the syntax and the usus loq., the exhortation that he who is addressed ought to write these good doctrines thrice (τρισσῶς) on the tablet of his heart; the Syr. and Targ. suppose the author to say that he wrote them three times; Jerome, that he wrote them threefold - both without any visible meaning, since threefold cannot be equivalent to manchfeltiglich (Luther) [ equals several times, in various ways]. Also the Kerı̂ שׁלשׁים, which without doubt is the authentic word, is interpreted in many unacceptable ways; Rashi and Elia Wilna, following a Midrash explanation, think on the lessons of the Law, the Prophets, and the Hagiographa; Arama, on those which are referable to three classes of youth; Malbim (as if here the author of the whole Book of Proverbs, from 1 to 31, spake), on the supposed three chief parts of the Mishle; Dchsel better, on chap. 1-9, as the product of the same author as this appendix. Schultens compares Ecclesiastes 4:12, and translates triplici filo nexa. Kimchi, Meri, and others, are right, who gloss שׁלישׁים by דברים נכבדים, and compare נגידים, Proverbs 8:6; accordingly the Veneta, with the happy quid pro quo, by τρισμέγιστα. The lxx translates the military שׁלישׁ by τριστάτης; but this Greek word is itself obscure, and is explained by Hesychius (as well as by Suidas, and in the Etymologicum) by Regii satellites qui ternas hastas manu tenebant, which is certainly false. Another Greek, whom Angellius quotes, says, under Exodus 15:4, that τριστάτης was the name given to the warriors who fought from a chariot, every three of whom had one war-chariot among them; and this appears, according to Exodus 14:7; Exodus 15:4, to be really the primary meaning. In the period of David we meet with the word שׁלישׁים as the name of the heroes (the Gibbôrı̂m) who stood nearest the king. The shalish-men form the lite troops that stood highest in rank, at whose head stood two triads of heroes - Jashobeam at the head of the first trias, and thus of the shalish-men generally; Abishai at the head of the second trias, who held an honourable place among the shalish-men, but yet reached not to that first trias, 2 Samuel 23:8. ( equals 1 Chronicles 11:11.). The name השּׁלישׁים (Revelation 2 Samuel Revelation 23:8, השּׁלשׁי, and 2 Samuel 23:13, 1 Chronicles 27:6, incorrectly השּׁלשׁים) occurs here with reference to the threefold division of this principal host; and in regard to the use of the word in the time of Pharaoh, as well as in the time of the kings, it may be granted that shalish denotes the Three-man (triumvir), and then generally a high military officer; so that שׁלשׁים here has the same relation to נגידים, Proverbs 8:6, as ducalia to principalia. The name of the chief men (members of the chief troop) is transferred to the chief proverbs, as, James 2:8, that law which stands as a king at the head of all the others is called the "royal law;" or, as Plato names the chief powers of the soul, μέρη ἡγεμόνες. As in this Platonic word-form, so shalishim here, like negidim there, is understood neut. cf. under Proverbs 8:6, and ריקים, Proverbs 12:11; ישׁרים, Proverbs 16:13. The ב of בּמעצות (occurring at Proverbs 1:31 also) Fleischer rightly explains as the ב of uniting or accompanying: chief proverbs which contain good counsels and solid knowledge.

In the statement of the object in Proverbs 22:21, we interpret that which follows להודיעך not permutat.: ut te docerem recta, verba vera (Fleischer); but קשׁט (ground-form to קשׁט, Psalm 60:6) is the bearer of the threefold idea: rectitudinem, or, better, regulam verborum veritatis. The (Arab.) verb ḳasiṭa means to be straight, stiff, inflexible (synon. צדק, to be hard, tight, proportionately direct); and the name ḳisṭ denotes not only the right conduct, the right measure (quantitas justa), but also the balance, and thus the rule or the norm. In 21b, אמרים אמת (as e.g., Zechariah 1:13; vid., Philippi, Status Constr. p. 86f.) is equivalent to אמרי אמת; the author has this second time intentionally chosen the appositional relation of connection: words which are truth; the idea of truth presents itself in this form of expression more prominently. Impossible, because contrary to the usus loq., is the translation: ut respondeas verba vera iis qui ad te mittunt (Schultens, Fleischer), because שׁלח, with the accus. following, never means "to send any one." Without doubt השׁיב and שׁלח stand in correlation to each other: he who lets himself be instructed must be supposed to be in circumstances to bring home, to those that sent him out to learn, doctrines which are truth, and thus to approve himself. The subject spoken of here is not a right answer or a true report brought back to one giving a commission; and it lies beyond the purpose and power of the following proverbs to afford a universal means whereby persons sent out are made skilful. The שׁלחים [senders] are here the parents or guardians who send him who is to be instructed to the school of the teacher of wisdom (Hitzig). Yet it appears strange that he who is the learner is just here not addressed as "my son," which would go to the support of the expression, "to send to school," which is elsewhere unused in Old Hebrew, and the שׁלחי of another are elsewhere called those who make him their mandatar, Proverbs 10:26; Proverbs 25:13; 2 Samuel 24:13. The reference to the parents would also be excluded if, with Norzi and other editors, לשׁלחך were to be read instead of לשׁלחיך (the Venet. 1521, and most editions). Therefore the phrase לשׁעליך, which is preferred by Ewald, recommends itself, according to which the lxx translates, τοῖς προβαλλομένοις σοι, which the Syro-Hexap. renders

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