Proverbs 5
A plain-spoken deep dive on the whole chapter. Read the chapter →
Commentaries
Excerpts gathered from published commentaries to ground the reading.
A warning against the seductive arts of wicked women, enforced by considering the advantages of chastity, and the miserable end of the wicked. (Pro. 5:1-23) This connection of wisdom and understanding is frequent (Pro 2:2; Pro 3:7); the first denotes the use of wise means for wise ends; the other, the exercise of a proper discrimination in their discovery.
Open source ↗My son, attend unto my wisdom,.... Not the wisdom of the world or of the flesh, worldly wisdom and carnal policy; but spiritual and evangelical wisdom; such as one that is greater than Solomon has in him, even Christ; "for in him are all the treasures of wisdom and knowledge", Col 2:3; and which he teaches and communicates to others, even all proper instructions for conduct in life: the Gospel, and each of the doctrines of it, which are "the wisdom of God in a mystery", Co1 2:7, these every child of God, and disciple of Christ, ought carefully and diligently to attend unto; and bow thine ear to my understanding: listen attentively to those things which I have, and give an understanding of, even things divine and spiritual; the understanding of which is of the utmost moment and importance.
Open source ↗Here a fourth rule of life follows the three already given, Pro 4:24, Pro 4:25, Pro 4:26-27 : 1 My son, attend unto my wisdom, And incline thine ear to my prudence, 2 To observe discretion, And that thy lips preserve knowledge. 3 For the lips of the adulteress distil honey, And smoother than oil is her mouth; 4 But her end is bitter like wormwood, Sharper than a two-edged sword. 5 Her feet go down to death, Her steps cleave to Hades. 6 She is far removed from entering the way of life, Her steps wander without her observing it. Wisdom and understanding increase with the age of those who earnestly seek after them. It is the father of the youth who here requests a willing ear to his wisdom of life, gained in the way of many years' experience and observation. In Pro 5:2 the inf. of the object is continued in the finitum, as in Pro 2:2, Pro 2:8. מזמּות (vid., on its etymon under Pro 1:4) are plans, projects, designs, for the most part in a bad sense, intrigues and artifices (vid., Pro 24:8), but also used of well-considered resolutions toward what is good, and hence of the purposes of God, Jer 23:20. This noble sense of the word מזמּה, with its plur., is peculiar to the introductory portion (chap. 1-9) of the Book of Proverbs. The plur. means here and at Pro 8:12 (placing itself with חכמות and תּבוּנות, vid., p. 68) the reflection and deliberation which is the presupposition of well-considered action, and שׁמר is thus not otherwise than at Pro 19:8, and everywhere so meant, where it has that which is obligatory as its object: the youth is summoned to careful observation and persevering exemplification of the quidquid agas, prudenter agas et respice finem. In 2b the Rebia Mugrash forbids the genitive connection of the two words דּעתו שׂפתיך; we translate: et ut scientiam labi…
Open source ↗Here we have, I. A solemn preface, to introduce the caution which follows, Pro 5:1, Pro 5:2. Solomon here addresses himself to his son, that is, to all young men, as unto his children, whom he has an affection for and some influence upon. In God's name, he demands attention; for he writes by divine inspiration, and is a prophet, though he begins not with, Thus saith the Lord. "Attend, and bow thy ear; not only hear what is said, and read what is written, but apply thy mind to it and consider it diligently." To gain attention he urges, 1. The excellency of his discourse: "It is my wisdom, my understanding; if I undertake to teach thee wisdom I cannot prescribe any thing to be more properly called so; moral philosophy is my philosophy, and that which is to be learned in my school." 2. The usefulness of it: "Attend to what I say," (1.) "That thou mayest act wisely - that thou mayest regard discretion." Solomon's lectures are not designed to fill our heads with notions, with matters of nice speculation, or doubtful disputation, but to guide us in the government of ourselves, that we may act prudently, so as becomes us and so as will be for our true interest. (2.) "That thou mayest speak wisely - that thy lips may keep knowledge, and thou mayest have it ready at thy tongue's end" (as we say), "for the benefit of those with whom thou dost converse." The priest's lips are said to keep knowledge (Mal 2:7); but those that are ready and mighty in the scriptures may not only in their devotions, but in their discourses, be spiritual priests. II. The caution itself, and that is to abstain from fleshly lusts, from adultery, fornication, and all uncleanness. Some apply this figuratively, and by the adulterous woman here understand idolatry, or false doctrine, which tends to debauch me…
Open source ↗5:1-23 These instructions on embracing one’s wife and avoiding immoral women were originally addressed to young men just beginning their professional careers (see also 2:16-22; 7:1-27). This topic is also popular in ancient Egyptian wisdom writing. 5:1-2 Paying attention to instruction results in discernment—the ability to tell a right action from a wrong one. These instructions are vitally important when dealing with an immoral woman.
Open source ↗Original language
The Hebrew and Greek words behind this passage, with Strong's numbers — from openscriptures (CC BY-SA).
בֵּן (bên, H1121) — a son (as a builder of the family name), in the widest sense (of literal and figurative… קָשַׁב (qâshab, H7181) — to prick up the ears, i.e. hearken חׇכְמָה (chokmâh, H2451) — wisdom (in a good sense) נָטָה (nâṭâh, H5186) — to stretch or spread out; by implication, to bend away (including moral deflection); used… אֹזֶן (ʼôzen, H241) — broadness. i.e. (concrete) the ear (from its form in man) תָּבוּן (tâbûwn, H8394) — intelligence; by implication, an argument; by extension, caprice
Open source ↗שָׁמַר (shâmar, H8104) — properly, to hedge about (as with thorns), i.e. guard; generally, to protect, attend to,… מְזִמָּה (mᵉzimmâh, H4209) — a plan, usually evil (machination), sometimes good (sagacity) שָׂפָה (sâphâh, H8193) — the lip (as a natural boundary); by implication, language; by analogy, a margin (of a… נָצַר (nâtsar, H5341) — to guard, in a good sense (to protect, maintain, obey, etc.) or a bad one (to conceal,… דַּעַת (daʻath, H1847) — knowledge
Open source ↗שָׂפָה (sâphâh, H8193) — the lip (as a natural boundary); by implication, language; by analogy, a margin (of a… זוּר (zûwr, H2114) — to turn aside (especially for lodging); hence to be aforeigner, strange, profane;… נָטַף (nâṭaph, H5197) — to ooze, i.e. distil gradually; by implication, to fall in drops; figuratively, to speak… נֹפֶת (nôpheth, H5317) — a dripping i.e. of honey (from the comb) חֵךְ (chêk, H2441) — properly, the palate or inside of the mouth; hence, the mouth itself (as the organ of… חָלָק (châlâq, H2509) — smooth (especially of tongue) שֶׁמֶן (shemen, H8081) — grease, especially liquid (as from the olive, often perfumed); figuratively, richness
Open source ↗אַחֲרִית (ʼachărîyth, H319) — the last or end, hence, the future; also posterity מַר (mar, H4751) — bitter (literally or figuratively); also (as noun) bitterness, or (adverbially) bitterly לַעֲנָה (laʻănâh, H3939) — wormwood (regarded as poisonous, and therefore accursed) חַד (chad, H2299) — sharp פֶּה (peh, H6310) — the mouth (as the means of blowing), whether literal or figurative (particularly speech);… חֶרֶב (chereb, H2719) — drought; also a cutting instrument (from its destructive effect), as a knife, sword, or…
Open source ↗רֶגֶל (regel, H7272) — a foot (as used in walking); by implication, a step; by euphemistically the pudenda יָרַד (yârad, H3381) — to descend (literally, to go downwards; or conventionally to a lower region, as the… מָוֶת (mâveth, H4194) — death (natural or violent); concretely, the dead, their place or state (hades);… צַעַד (tsaʻad, H6806) — a pace or regular step תָּמַךְ (tâmak, H8551) — to sustain; by implication, to obtain, keep fast; figuratively, to help, follow close שְׁאוֹל (shᵉʼôwl, H7585) — Hades or the world of the dead (as if a subterranean retreat), including its accessories…
Open source ↗פָּלַס (pâlaç, H6424) — properly, to roll flat, i.e. prepare (a road); also to revolve, i.e. weigh (mentally) אֹרַח (ʼôrach, H734) — a well-trodden road (literally or figuratively); also a caravan חַי (chay, H2416) — alive; hence, raw (flesh); fresh (plant, water, year), strong; also (as noun, especially… מַעְגָּל (maʻgâl, H4570) — a track (literally or figuratively); also a rampart (as circular) נוּעַ (nûwaʻ, H5128) — to waver, in a great variety of applications, literally and figuratively (as subjoined) יָדַע (yâdaʻ, H3045) — to know (properly, to ascertain by seeing); used in a great variety of senses,…
Open source ↗שָׁמַע (shâmaʻ, H8085) — to hear intelligently (often with implication of attention, obedience, etc.; causatively,… בֵּן (bên, H1121) — a son (as a builder of the family name), in the widest sense (of literal and figurative… סוּר (çûwr, H5493) — to turn off (literal or figurative) אֵמֶר (ʼêmer, H561) — something said פֶּה (peh, H6310) — the mouth (as the means of blowing), whether literal or figurative (particularly speech);…
Open source ↗רָחַק (râchaq, H7368) — to widen (in any direction), i.e. (intransitively) recede or (transitively) remove… דֶּרֶךְ (derek, H1870) — a road (as trodden); figuratively, a course of life or mode of action, often adverb קָרַב (qârab, H7126) — to approach (causatively, bring near) for whatever purpose פֶּתַח (pethach, H6607) — an opening (literally), i.e. door (gate) or entrance way בַּיִת (bayith, H1004) — a house (in the greatest variation of applications, especially family, etc.)
Open source ↗נָתַן (nâthan, H5414) — to give, used with greatest latitude of application (put, make, etc.) הוֹד (hôwd, H1935) — grandeur (i.e. an imposing form and appearance) אַחֵר (ʼachêr, H312) — properly, hinder; generally, next, other, etc. שָׁנֶה (shâneh, H8141) — a year (as a revolution of time) אַכְזָרִי (ʼakzârîy, H394) — terrible
Open source ↗זוּר (zûwr, H2114) — to turn aside (especially for lodging); hence to be aforeigner, strange, profane;… שָׂבַע (sâbaʻ, H7646) — to sate, i.e. fill to satisfaction (literally or figuratively) כֹּחַ (kôach, H3581) — vigor, literally (force, in a good or a bad sense) or figuratively (capacity, means,… עֶצֶב (ʻetseb, H6089) — an earthen vessel; usually (painful) toil; also a pang (whether of body or mind) בַּיִת (bayith, H1004) — a house (in the greatest variation of applications, especially family, etc.) נׇכְרִי (nokrîy, H5237) — strange, in a variety of degrees and applications (foreign, non-relative, adulterous,…
Open source ↗נָהַם (nâham, H5098) — to growl אַחֲרִית (ʼachărîyth, H319) — the last or end, hence, the future; also posterity בָּשָׂר (bâsâr, H1320) — flesh (from its freshness); by extension, body, person; also (by euphemistically) the… שְׁאֵר (shᵉʼêr, H7607) — flesh (as swelling out), as living or forfood; generally food of any kind; figuratively,… כָּלָה (kâlâh, H3615) — to end, whether intransitive (to cease, be finished, perish) or transitived (to complete,…
Open source ↗אָמַר (ʼâmar, H559) — to say (used with great latitude) שָׂנֵא (sânêʼ, H8130) — to hate (personally) מוּסָר (mûwçâr, H4148) — properly, chastisement; figuratively, reproof, warning or instruction; also restraint לֵב (lêb, H3820) — the heart; also used (figuratively) very widely for the feelings, the will and even the… נָאַץ (nâʼats, H5006) — to scorn; תּוֹכֵחָה (tôwkêchâh, H8433) — chastisement; figuratively (by words) correction, refutation, proof (even in defence)
Open source ↗שָׁמַע (shâmaʻ, H8085) — to hear intelligently (often with implication of attention, obedience, etc.; causatively,… קוֹל (qôwl, H6963) — a voice or sound יָרָה (yârâh, H3384) — properly, to flow as water (i.e. to rain); transitively, to lay or throw (especially an… נָטָה (nâṭâh, H5186) — to stretch or spread out; by implication, to bend away (including moral deflection); used… אֹזֶן (ʼôzen, H241) — broadness. i.e. (concrete) the ear (from its form in man) לָמַד (lâmad, H3925) — properly, to goad, i.e. (by implication) to teach (the rod being an Oriental incentive)
Open source ↗מְעַט (mᵉʻaṭ, H4592) — a little or few (often adverbial or compar.) רַע (raʻ, H7451) — bad or (as noun) evil (natural or moral) תָּוֶךְ (tâvek, H8432) — a bisection, i.e. (by implication) the centre קָהָל (qâhâl, H6951) — assemblage (usually concretely) עֵדָה (ʻêdâh, H5712) — a stated assemblage (specifically, a concourse, or generally, a family or crowd)
Open source ↗Cross-references
Other passages the community most often connects to this one. Tap to read.
Incline your ear and hear the words of the wise— apply your mind to my knowledge—
My son, if you accept my words and hide my commandments within you,
He who has an ear, let him hear what the Spirit says to the churches. The one who overcomes will not be harmed by the second death.
My son, pay attention to my words; incline your ear to my sayings.
He who has an ear, let him hear what the Spirit says to the churches.
He who has an ear, let him hear what the Spirit says to the churches. To the one who overcomes, I will give the hidden manna. I will also give him a white stone inscribed with a new name, known only to the one who receives it.
If anyone has ears to hear, let him hear.”
My beloved brothers, understand this: Everyone should be quick to listen, slow to speak, and slow to anger,
Listen, my sons, to a father’s instruction; pay attention and gain understanding.
He who has an ear, let him hear what the Spirit says to the churches. To the one who overcomes, I will grant the right to eat from the tree of life in the Paradise of God.