For I was my father’s son, tender and only [beloved] in the sight of my mother.
3. my father’s son ] The order of the words in the original: a son was I to my father, suggests the meaning, I was a true son, a son not only by birth, but by filial reverence and obedience, “ filius, i.e. cum vi; veri nominis filius.” Maur. Others explain, with Bertheau, “I also stood in the relation to my actual father, in which you stand to me, your paternal instructor.”
tender ] Comp. 1Ch 29:1, where David uses this word of Solomon.
only beloved] Lit. only. The R.V., while giving in the margin “Heb. an only one,” retains the rendering of A.V. in the text, and prints the word “beloved” (not as A.V., in italics, but) in Roman characters, as being “plainly implied in the Hebrew, and necessary in English” (Revisers’ Preface). The point is interesting as bearing upon the authorship of this part of the Book. Solomon was not an “only” son, though it might reasonably be urged that he was so in the same sense as was Isaac, of whom this same word is used (Gen 22:2; Gen 22:16. Comp. , Heb 11:17), and who was not strictly an only son either, but one who stood alone in the choice of God and in the Messianic line, and therefore in the estimation of his father. Comp. “Solomon my son, whom alone God hath chosen,” 1Ch 29:1, where (see preceding note), the word “tender” is also applied as here to Solomon. But Solomon was from his birth specially beloved (2Sa 12:24-25), and the word is used elsewhere in this derived sense, “alone” not only in fact, but in the value set upon it (Psa 22:20; Psa 35:17, “my darling”; where see notes in this Series). , LXX.
Fuente: The Cambridge Bible for Schools and Colleges
Probably the words of Solomon himself, who looks back from his glorious throne and his matured wisdom to the training which was the starting point. The part taken by Bathsheba in 1 Kings 1, no less than the friendship between her and Nathan, indicates that a mothers training might well have laid the foundation of the kings future wisdom. Among the Israelites and Egyptians alone, of the nations of the old world, was the sons reverence for the mother placed side by side with that which he owed to his father.
Only beloved, – literally only, but the word is used apparently (as in Gen 22:2, Gen 22:12) in its derived sense, beloved like an only son. The Vulgate gives unigenitus. Compare the words applied to our Lord, as the only begotten Joh 1:14, the beloved Eph 1:6.
Fuente: Albert Barnes’ Notes on the Bible
Pro 4:3-4
For I was my fathers son, tender and only beloved in the sight of my mother.
The religious education of Solomon
Solomon in these words gives us two pieces of his own private history, in order to account for the zeal he shows in this book for the welfare of the rising generation. The first is, that in early life he had a large share in the affections of his parents; and the second, that he received the first rudiments of that wisdom, for which he became afterwards so eminent, from their early instructions. The affection of his father David did not, by excessive indulgence, stand in the way of his education, as does the ill-regulated affection of many foolish parents, who cannot cross the inclination of their children, nor employ the authority to compel the attention of their light and unstable minds to what is for their lasting benefit. His mother, Bathsheba, took her share with her husband, David, in the delightful task of instructing young Solomon in the things of God. Of this Solomon says nothing in the text. Though he speaks of the affection of both his parents, he mentions only his fathers care of his education. But in another passage of this book we find him referring to his mothers instructions, and styling them the prophecy which his mother taught him. And it gives us a most comfortable proof of the genuine piety of both David and Bathsheba, and of the sincerity of their repentance for their grievous sin which they had committed.
I. What kind of education did Solomons parents give him when he was young? We cannot entertain a doubt that David would give his favourite son, to whom he looked as his successor on the throne, the best education which Israel, in his time, could afford. A man of talent and information himself, and possessed of the amplest means, he would certainly grudge no labour or expense to make him acquainted with whatever could serve to fit him for his future station in life. The schools of the prophets were for the instruction of the youth of Israel. Whatever value we may attach to other branches of education, and however important and useful instruction in those arts and sciences which serve the purposes of this present life may be supposed to be, the knowledge of the principles of religion is unquestionably far more valuable, important, and useful. For as the soul is more valuable than the body, and eternity than time, so the knowledge which fits us for spending life as becomes rational, immortal, and accountable creatures, and which, through the blessing of God, may train us up for spending eternity in happiness and joy, must be inconceivably more valuable than what refers merely to this present vain and transitory world. We cannot, indeed, insure that our children, however carefully instructed in the fear of God, will profit by our care so as to serve God in their generation; but early instruction is the probable means of their future and eternal benefit–a means which God has enjoined parents to use, and which He has promised in ordinary eases to bless. Let the means be conscientiously employed, and let the fear that all may be unavailing rather excite to greater diligence than repress exertion, and to earnestness for the Divine blessing on the means of Divine appointment.
II. In what manner did they conduct the business of his religious education?
1. They did not confide it entirely to others. There were good men about Davids court, some of whom probably had a particular charge of Solomons education, and in whom, as being prophets of God, David might have reposed the most entire confidence for ability and fidelity. But Solomons parents do not seem to have considered this as exempting them from the obligation of the law of God to watch over their young charge themselves. They wished to see with their own eyes, and to hear with their own ears, the progress that he made, and to add their own diligence to that of his teachers, in order to promote his spiritual benefit. A king and queen taking so much pains for the religious instruction of their son is a pleasant sight, and must certainly silence and shame multitudes of persons in private life, who either neglect this duty altogether, or satisfy themselves entirely with the diligence of others, to whose care they entrust it. You have no time, you say. But will you not find time to die? and why should you so involve yourselves in the affairs of the world as not to have time for doing those things which are necessary for your dying well? If you have little leisure on working days, as perhaps many of you have, what deprives you of time on the first day of the week?
2. They adapted their instructions to his years. If we wish to be useful to the young our language must be plain and familiar; we must address ourselves to the imagination even more than to the judgment, must confine ourselves chiefly to first principles, and frequently repeat the same instructions, that they may take the firmer hold on the memory.
3. They instructed him in the most affectionate, serious, and winning manner. They showed by their manner that they felt the importance of the instructions they gave him, and that in the pains they took they were prompted by the sincerest love. Perhaps it is owing in some degree to a harshness and ungraciousness of manner employed by some pious parents, that so little advantage is gained by their children, from all the anxious pains taken on them; and perhaps, in other instances, to a want of due seriousness of manner when instruction is given.
III. The motives by which they were induced to devote their attention to the religious education of their son.
1. The warmth of their affection for their son. Did the affection of his pious and penitent parents, think you, expend itself in the endearments of parental fondness? in endeavours to gratify the passions of their darling child, and to anticipate, were it possible, every foolish and preposterous wish of his heart? Was it the only effect of it that they spoiled his temper by indulgence, and neglected his education by their aversion to cross his humour or subject him to necessary restraint? Such is the effect of the foolish fondness of many parents; they do their children the greatest injury by the injudicious manner in which they show their regard; they doat too much, as saith the poet, and spoil what they admire. Not so the parents of Solomon. Love to their son excited them to labour for his welfare. And what does a good man or woman consider as best for their children? Doubtless what they consider as best for themselves–the knowledge of God, the fear of God, the enjoyment of God. When parents neglect the religious education of their children, I can account for their negligence only in one of two ways–either they do not really love their children, or they do not themselves believe the truth and necessity of religion. The first I am reluctant to admit; for bad as the world is, the instances of parents who do not love their children are few, and natural affection shows itself, not unfrequently, very strong in the conduct of the most abandoned of men. To be without natural affection is to be worse even than the brutes. I will not say, then, that those parents who do not educate their children in the fear of God are destitute of natural affection: the truth is, that they do not really believe the religion which they profess; for did they believe it, they love their children so well that they would use every conceivable means within their power to make them acquainted with it, and so put them in possession of its inestimable advantages. Did you believe the gospel yourselves, you could not indolently look on and see your beloved children perish. You would travail in birth till Christ were formed in their hearts. You would, like the parents of Solomon, teach your children, while they are yet young, the things which belong to their peace.
2. The example of their godly ancestors excited them to educate their child in the fear of God. And why should not we also follow the commendable practices of our godly forefathers? We are sufficiently prone to follow customs which we have received by tradition from our fathers, which, perhaps, can scarcely be justified; and must it not much more be our wisdom and honour to imitate them in what is so praiseworthy? What evidence do we give that we belong to the family of God, if the customs and manners of the family are not adopted by us–if, instead of bringing up our children in the nurture and admonition of the Lord, that they may be a seed which shall serve Him, that shall be accounted to the Lord for a generation, we shall suffer them to continue ignorant of the first principles of religion, and a ready prey to every temptation?
3. The positive injunction of the law of God, though last mentioned, must have been first in its force on the conscience of Solomons parents, exciting them to see to his religious education. And this law is still obligatory. It is not one of those things peculiar to the old dispensation, which have passed away, but part of that law by which we are bound, under the dispensation of the gospel. Our obligation to attend to the religious education of our offspring is inseparable from our relation to them as our children. When God gives a person the blessing of children, He unites duty with privilege, the duty of educating them for God with the privilege of enjoying them as His gift.
IV. The use which Solomon made of his parents instructions. Here I can only remark, in general, that it appears, from the text, that he had profited by them. His parents, who had instructed him with such pious care in his youth, at least his father David, were many years dead before he wrote this book; but we find that, at the time he wrote it, they still lived in his affectionate remembrance of them and their pious care; and, in token of this, he quotes some of their early instructions, and, in imitation of them, enforces on his son attention to the same duties. And good reason had he to cherish a grateful recollection of them; for, in thus training him, they had done him the greatest kindness–a kindness for which he could never repay them, and which it would have been the highest ingratitude if he should ever have forgotten. (James Peddie, D.D.)
Let thine heart retain my words.—
Education: the childs thought of the parent
This chapter begins with a charming little piece of autobiography. The grateful memories of a fathers teaching and of a mothers tenderness give point and force to the exhortations.
I. The importance of early impressions. It is almost impossible to exaggerate the permanent effects of those first tendencies impressed on the soul before the intellect is developed, and while the soft, plastic nature of the child is not yet determined in any particular direction. We learn to love, not because we are taught to love, but by some contagious influence of example, or by some indescribable attraction of beauty. Our first love to religion is won from us by living with those that love her. The affections are elicited, and often permanently fixed, before the understanding has come into play. The first thing is to give our children an atmosphere to grow up in; to cultivate their affections, and set their hearts on things eternal; to make them associate the ideas of wealth and honour, of beauty and glory, not with material possessions, but with the treasures and rewards of wisdom.
II. What is to be the definite teaching of the child? The first object in the home life is to enable children to realise what salvation is, as an inward state, resulting from a spiritual change. We are tempted in dealing with children to train them only in outward habits, and to forget the inward sources which are always gathering and forming; hence we often teach them to avoid the lie on the tongue, and yet we leave them with the lies in the soul, the deep inward unveracities which are their ruin. We bring them up as respectable and decorous members of society, and yet leave them a prey to secret sins; they are tormented by covetousness, which is idolatry, by impurity, and by all kinds of envious and malignant passions. The second thing to be explained and enforced is singleness of heart, directness and consistency of aim, by which alone the inward life can be shaped to virtuous ends. The right life is a steady progress undiverted by the alluring sights and sounds which appeal to the senses. Here, in the passage, is a great contrast between those whose early training has been vicious or neglected, and those who have been taught in the way of wisdom, led in paths of uprightness. It is a contrast which should constantly be present to the eyes of parents with a warning and an encouragement. (R. F. Horton, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
My fathers son, in a special manner; his best beloved son, and designed to be his successor in the throne.
Tender; young and tender in years, and capable of any impressions, and tenderly educated.
Only beloved, Heb. only, or the only son; or rather, because Bathsheba seems to have had other sons, 1Ch 3:5, as an only son, as dearly beloved as an only son; in which sense this title is given to Isaac, Gen 22:2,12,16, though he had another son, and to others. And all these circumstances are mentioned to show the necessity and great benefit of wholesome instruction, which his royal parents would not neglect, no, not in his tender years, and thereby to prepare and excite them by his example to receive instruction.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3. father’s sonemphatic, ason specially regarded, and so called tender, as an object of specialcare (compare 1Ch 22:7; 1Ch 29:1);an idea further expressed by
only belovedor, “asan only son” (Ge 22:2),though he had brothers (see on 1Ch 3:5).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For I was my father’s son,…. Or, “a son to my father” p; so Solomon was to God, his heavenly Father, 2Sa 7:14; which Jarchi observes, and gives as the sense of this place: but his father David is meant, whose son he was; though he was not his only one, he had others besides him. But the sense is, that he was his darling, his beloved son, whom he loved above the rest; as he was beloved of the Lord, and therefore his name was called Jedidiah, so he was beloved of his father; and, because he had a peculiar love for him, he took a particular care of his education;
tender and only [beloved] in the sight of my mother; his mother Bathsheba, who had a most affectionate regard to him; and therefore in his tender age, as soon as he was susceptible of instructions, gave them to him, which being received, made deep and lasting impressions on him; see Pr 31:1. The marginal reading is, “to the sons of my mother”; for Bathsheba had more sons, 1Ch 3:5; both readings may be retained, “beloved in the sight of my mother’s sons”. Gersom interprets this of the people of Israel, who were sons to God their Father; and were the only nation that received the law, and which they received at the time of their coming out of Egypt, in the days of their youth.
p “filius fui patri meo”, Pagninus, Montanus, Mercerus, Gejerus, Michaelis; so Cocceius, Schultens.
Fuente: John Gill’s Exposition of the Entire Bible
(3) For I was . . . son . . .It is not only his own advice that he has to offer; he can tell his disciples of the excellent discipline and teaching he received from his parents in his old home. It may be remarked that the notices of Solomons early years which occur in this and the following verses harmonise well with what we know of him from the historical books of the Bible.
Tender.The epithet applied to Solomon by his father (1Ch. 29:1).
Only beloved.The word ychd originally signified an only (son), as in Zec. 12:10. Then it came to mean beloved as an only son, and that appears to be the sense of it in Gen. 22:2, as applied to Isaac (for Ishmael was then living), and to Solomon here (for Bath-sheba had other children by David, 1Ch. 3:5). In Greek translations it is rendered only-begotten and well-beloved, epithets applied in their highest sense to Christ (Joh. 1:14; Mat. 3:17).
In the sight of my mother.Implying her affection, as Gen. 17:18.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
3. Tender , rakh, means delicate, soft, gentle. (Compare 1Ch 29:1.) It is, probably to be referred to the gentle and tender care of the mother.
Only beloved Literally, the only one in the sight of my mother; that is, my father recognised me with warm affection as his son, and when in my mother’s presence she could see no one else, alluding to that partiality with which a fond mother’s eye rests upon, and her heart follows, a beloved child. The word ( only) is applied here, as in Gen 22:2; Gen 22:12 to Isaac, “beloved, like an only son.” It is translated by the Septuagint, agapomenos, and by the Vulgate, unigenitus. Its use in this sense is interesting, as illustrating the words applied to our Lord as the “only begotten,” Joh 1:14; Joh 1:18; and the “beloved,” Eph 1:6.
Fuente: Whedon’s Commentary on the Old and New Testaments
An Autobiographical Reminiscence Of What His Father Had Taught Him As ‘A Son’ ( Pro 4:3-9 ).
Solomon now stresses that his wisdom has partly come down to him from his father. This greatly added to its value as it was thereby revealed to be traditional, and to have come from the great David. There can be little doubt that among David’s advisers were wisdom teachers, who had no doubt played their part in the education of Solomon. This would partly explain Solomon’s great interest and expertise in wisdom teaching, especially as it was enhanced by the gift of wisdom that he received from God (1Ki 4:29-34). For he transformed wisdom teaching into an instrument of YHWH.
The reference, however, by Solomon to his mother is interesting. One reason for it was no doubt to stress that in that verse he was speaking biologically about his blood father. Furthermore in his early years he no doubt received his torah from his mother (Pro 1:8). But it is also very possible that the mention of the Queen was in order to illustrate his reference to Ms Wisdom in what follows. She too was a queen, to be loved, exalted and embraced (Pro 4:6; Pro 4:8), and bestowing a wreath and a crown on those who obtained her (Pro 4:9).
The subsection may thus be seen chiastically:
A For I was a son to my father, tender and only beloved in the sight of my mother (Pro 4:3)
B And he taught me, and said to me, “Let your heart retain my words, keep my commandments, and live” (Pro 4:4).
C “Obtain wisdom, obtain understanding, forget not, nor decline from the words of my mouth” (Pro 4:5).
D Forsake her not, and she will preserve you (Pro 4:6 a)
D Love her, and she will guard you (Pro 4:6 b).
C Wisdom is the principal thing, therefore obtain wisdom, yes, with all your obtaining, obtain understanding’ (Pro 4:7).
B Exalt her, and she will promote you, she will bring you to honour, when you embrace her (Pro 4:8).
A She will give to your head a chaplet of grace, a crown of beauty will she deliver to you (Pro 4:9).
In A special reference is made to Solomon’s mother, who was made queen and who out of her love ensured the passing on of the crown to Solomon, and in the parallel e have Queen Wisdom passing on the crown to her ‘sons’. In B honouring and keeping his words and commandments will ensure life, and in the parallel exalting and embracing wisdom will ensure promotion and honour. In C the stress is on obtaining wisdom and understanding, and the same is true in the parallel. Centrally in D if wisdom is not forsaken she will preserve you, and in the parallel if she is loved she will guard you.
Pro 4:3-4
For I was a son to my father,
Tender and the only one in the sight of my mother.
And he taught me, and said to me, “Let your heart retain my words,
Keep my commandments, and live.” ’
The reference to his mother confirms that Solomon is speaking of David his natural father, and he likens his readers’ relationship to himself with that of his relationship to his father. They are to listen to his teaching as he listened to that of his father. He stresses that their heart should retain his words, and that they should keep his commandments and ‘live’. Elsewhere, however, it is made clear that the words and commandments that give life are found in the Torah (Lev 18:5; Deu 4:1; Deu 5:33; Deu 8:1; Deu 8:3; Deu 16:20; Deu 30:6; Deu 30:16; Deu 30:19). The thought is of abundant living in fellowship with YHWH.
The tender way in which Solomon speaks of his mother has special significance with reference to the tender way in which he later speaks of Ms Wisdom. It was because of her tenderness towards him (and David’s love for her) that he received his crown (1Ki 1:17-21) in accordance with God’s intention (1Ch 22:9). These words may well therefore have been preparing for what is said about Wisdom in subsequent verses.
Pro 4:5-6
“Obtain wisdom, obtain understanding,
Do not forget, or turn aside from the words of my mouth,
Do not forsake, and she will preserve you.
Love her, and she will keep you.”
The word for ‘obtain’ means basically to buy. The idea is of being willing to sacrifice much in order to obtain God-provided and God-based wisdom (Pro 2:6; Pro 3:19-20) and understanding. The repetition of ‘obtain’ stresses the urgency of it. The thought may even be of the willingness to ‘pay a dowry’ in order to obtain her, because she is treasured so much. Note that wisdom and understanding are seen as one (‘she’), and that they are obtained from the words of his mouth. He sees himself as teaching the wisdom that comes from God, as passing on what God has spoken (compare Pro 2:6).
The issue is so important that he uses three verbs as warnings against neglecting wisdom and understanding, ‘do not forget — do not turn aside — do not forsake’. It is a reminder that some negligently forget God’s wisdom, some deliberately turn aside from it, and some intentionally forsake it because its demands are too great, or it has become a nuisance. Rather they are to love her and cherish her as a man loves and cherishes his wife. For they are promised that thereby they will be preserved and guarded. Like a beloved wife Wisdom is to be loved, and not forsaken, and then she will watch over her family.
Pro 4:7-9
‘Wisdom is the principal thing, therefore obtain wisdom,
Yes, with all your obtaining (or ‘all that you possess’), obtain understanding,’
Exalt (or ‘cherish’) her, and she will promote you,
She will bring you to honour, when you embrace her,
She will give to your head a wreath of gracious beauty,
A crown of splendour will she deliver to you.’
The first line is strictly ‘beginning of wisdom obtain wisdom’ or ‘wisdom foremost, obtain wisdom’. It may therefore mean that we reveal the beginning of wisdom in ourselves by seeking to obtain wisdom, or that because wisdom is foremost we should obtain it. This may mean that the way in which we first show that we have wisdom is by obtaining wisdom, or that once we have truly received wisdom we will seek more of her, or that we should obtain wisdom because of its pre-eminence. Whichever way we take it, and the writer may have intended a double meaning, it underlines the importance of wisdom as something that we should make an effort to obtain. Indeed, God’s wisdom is to be seen as so important that we should be willing to give all that we possess in order that we might obtain it.
Wisdom, therefore, is to be ‘held in high honour’ and ‘embraced’. Once again it may indicate that we are to see her as a highly prized wife. If we treat her properly she will promote our interests, exalt us and bring us honour. The illustration that follows suggest that this is in a spiritual sense. Our spiritual lives will prosper. (But some consider that it does refer to physical exaltation to high position). Indeed, she will crown us with a wreath of spiritual, God-given beauty, a crown of splendour. The adjectives are stressing splendour and beauty. She will have enhanced our lives and made them spiritually beautiful. We can compare this with Pro 1:9. It is far more likely that we should see floral wreaths and crowns as in mind, as things of beauty, rather than looking to Egyptian religion and obtaining our ideas from there. Those who do so, see them as symbols of power and protection. But Proverbs always stresses their beauty.
Fuente: Commentary Series on the Bible by Peter Pett
Pro 4:3. For I was my father’s son, &c. Literally, I was a tender and delicate child, and the only son of my mother. The word, only son, in this place may be taken in the sense in which the LXX have translated it, and which we have followed. Greek and Latin authors often express by this epithet an only son or a first-born. Houbigant renders the verse, For I was the principal son of my father, the only-beloved of my mother.
Fuente: Commentary on the Holy Bible by Thomas Coke
For I was my father’s son, tender and only beloved in the sight of my mother. He taught me also, and said unto me, Let thine heart retain my words: keep my commandments, and live. Get wisdom, get understanding: forget it not; neither decline from the words of my mouth. Forsake her not, and she shall preserve thee: love her, and she shall keep thee. Wisdom is the principal thing; therefore get wisdom: and with all thy getting get understanding. Exalt her, and she shall promote thee: she shall bring thee to honour, when thou dost embrace her. She shall give to thine head an ornament of grace: a crown of glory shall she deliver to thee.
If we pass over Solomon king of Israel, and contemplate Christ as mediator in what is here said, it will help the mind to very pleasing improvement. The love that God the Father had to the person of Christ as Mediator, is set forth in many parts of scripture; and indeed of itself it forms a blessed subject. Isa 42:1 ; Joh 10:17 . I cannot think that Solomon had any reference to Bathsheba his mother in those words; neither, if read with an eye to Christ, did Jesus mean the Virgin Mary, the natural mother of Christ. But the church, whom Paul the apostle declares to be the mother of us all, is intended here, and consequently of Christ also after the flesh. ln proof read those scriptures. Gal 4:26 ; Mat 12:49-50 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Pro 4:3 For I was my father’s son, tender and only [beloved] in the sight of my mother.
Ver. 3. For I was my father’s son,] q.d., I that am now so famous for wisdom, was once as wise as a wild ass’s colt. But I had the happiness to be taught and tutored by the best and wisest man in his generation, and therefore you should the rather regard my doctrine. Plato praised God that he was pupil to Socrates, Bucholcerus that he was bred under Melanchthon, Mr Whately under Mr Dod’s ministry, and I under Mr Ballam’s, at Evesham. Holy David was far beyond any of these, as being divinely inspired, and rarely qualified. Such a heart so well headed, and such a head better hearted, was not to be found among the sons of men, for he was “a man after God’s own heart.” His counsel to his son therefore must needs be very precious and ponderous. See some of it, for a taste, in 1Ch 28:9-10 .
Tender and only beloved.
In the sight of my mother.
a Plaut. Menech., Act 1:1-26 , scene 1.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
son. The Hebrew accent (Dechi) emphasizes this word to show (1) his own early training (Pro 4:3); (2) those whom he would instruct (verses: Pro 4:1, Pro 4:2); (3) his instruction (verses: Pro 4:5-9.)
only beloved = unique.
in the sight of my mother. A special various reading, called Sevir (App-34), reads “of my mother’s sons”. So in some codices, with several early printed editions.
Fuente: Companion Bible Notes, Appendices and Graphics
2Sa 12:24, 2Sa 12:25, 1Ki 1:13-17, 1Ch 3:5, 1Ch 22:5, 1Ch 29:1, Jer 10:23, Rom 12:16
Reciprocal: Pro 6:35 – regard