Exegetical and Hermeneutical Commentary of Proverbs 1:6

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

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. , 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 in Proverbs and in Ezekiel. The Vulg. has nigma in both places.

Fuente: The Cambridge Bible for Schools and Colleges

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.

Fuente: Albert Barnes’ Notes on the Bible

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.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 6. Dark sayings.] 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.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

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.

Fuente: English Annotations on the Holy Bible by Matthew Poole

6. To understandso as to . .. such will be the result.

interpretation(CompareMargin).

words of the wise(ComparePr 1:2).

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

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

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 Pr 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, Ec 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, 1Co 2:14.

m “facundiam”, Montanus; “eloquentiam”, Tigurine version; “elocutionem”, Mercerus, Gejerus.

Fuente: John Gill’s Exposition of the Entire Bible

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

Dark sayings.Literally knots, intricate sayings, like Samsons riddle (Jdg. 14:12).

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

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 , 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 , 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.)

Fuente: Whedon’s Commentary on the Old and New Testaments

Pro 1:6. To understand a proverb, &c. By understanding a proverb, or, That he may understand a proverb. Schultens and Houb. “My lessons,” says Wisdom, “will discover to him the sense of parables and enigmas.” This study was very much the fashion in Solomon’s time, as appears plainly from the queen of Sheba’s visit to him. See 1Ki 10:1 and Sir 39:2.

Fuente: Commentary on the Holy Bible by Thomas Coke

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 , et Latinum mel. – Rivet.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)