Притчи 4:10

There is no reason for the supposition that the warning which his father gave to the poet now passes over into warnings given by the poet himself (Hitzig); the admonition of the father thus far refers only in general to the endeavour after wisdom, and we are led to expect that the good doctrines which the father communicates to the son as a viaticum will be further expanded, and become more and more specific when they take a new departure. 10 Hearken, my son, and receive my sayings, So shall the years of life be increased to thee. 11 In the way of wisdom have I taught thee, Guided thee in the paths of rectitude. 12 When thou goest, thy step shall not be straitened; And if thou runnest, thou shalt not stumble. Regarding קח (of לקח) of appropriating reception and taking up in succum et sanguinem, vid., Pro 1:3; regarding שׁנות חיּים, years not merely of the duration of life, but of the enjoyment of life, Pro 3:2; regarding מעגּל (מעגּלה), path (track), Pro 2:9; regarding the בּ of הורה, of the department and subject of instruction, Psa 25:8. The perfects, Pro 4:11, are different from נתתּי, 2a: they refer to rules of life given at an earlier period, which are summarily repeated in this address. The way of wisdom is that which leads to wisdom (Job 28:23); the paths of rectitude, such as trace out the way which is in accordance with the rule of the good and the right. If the youth holds to this direction, he will not go on in darkness or uncertainty with anxious footsteps; and if in youthful fervour he flies along his course, he will not stumble on any unforeseen obstacle and fall. יצר is as a metaplastic fut. to צרר or צוּר, to be narrow, to straiten, formed as if from יצר. The Targ. after Aruch, (Note: R. Nathan ben Jechiel, a.d. 1106, who is usually styled by the Jewish…

When the things of God are to be taught precept must be upon precept, and line upon line, not only because the things themselves are of great worth and weight, but because men's minds, at the best, are unapt to admit them and commonly prejudiced against them; and therefore Solomon, in this chapter, with a great variety of expression and a pleasant powerful flood of divine eloquence, inculcates the same things that he had pressed upon us in the foregoing chapters. Here is, I. An earnest exhortation to the study of wisdom, that is, of true religion and godliness, borrowed from the good instructions which his father gave him, and enforced with many considerable arguments (Pro 4:1-13). II. A necessary caution against bad company and all fellowship with the unfruitful works of darkness (Pro 4:14-19). III. Particular directions for the attaining and preserving of wisdom, and bringing forth the fruits of it (Pro 4:20-27). So plainly, so pressingly, is the case laid before us, that we shall be for ever inexcusable if we perish in our folly.

4:10-19 The father again lays two paths before his children, encouraging them to avoid evil with its horrible consequences and to embrace good with its promise of blessing. 4:10 Not every wise person lives longer than every evil person, but obedience and wise living make a long, good life much more likely (see also 5:1-14, 21-23; 23:29-35; cp. Eccl 2:12-17).