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Selected Verse: Proverbs 22:17 - King James

Verse	Translation	Text
Pr 22:17	King James	Bow down thine ear, and hear the words of the wise, and apply thine heart unto my knowledge.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
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 Pro. 22:22-24:12, the proverbs are generally expressed in two verses instead of one (see Introduction).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

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 Pro. 22:22-24:12, the proverbs are generally expressed in two verses instead of one (see Introduction).

Notes on the Bible, by Albert Barnes, [1834]
This is the commencement of a new and entirely distinct section, opening, after the fashion of Pro 3:1, Pro 3:21; Pro 4:1; Pro 7:1; with a general exhortation Pro 22:17-21 and passing on to special precepts. The "words of the wise" may be a title to the section: compare Pro 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.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Pro 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 Pro 10:1 to Pro 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 Pro 4:20; Pro 5:1. The phrase שׁית לב, animum advertere, occurs again in the second appendix, Pro 24:32. נעים is repeated at Pro 23:8; Pro 24:4; but נעם with נעם is common in the preface, chap. 1-9. כּי־נעים contains, as at Psa 135:3; Psa 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 (Psa 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 Pro 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 Pro 5:2, where the infin. is continued in the fin. The fut. Niph. יכּנוּ, which, Pro 4:27, meant to be rightly placed, rightly directed, here means: to stand erect, to have continuance, stabilem esse. In Pro 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 Pro 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, Pro 23:15; Kg1 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. Zac 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 Psa 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) [= 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 Ecc 4:12, and translates triplici filo nexa. Kimchi, Meri, and others, are right, who gloss שׁלישׁים by דברים נכבדים, and compare נגידים, Pro 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 Exo 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 Exo 14:7; Exo 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, Sa2 23:8. (= Ch1 11:11.). The name השּׁלישׁים (Apoc. Sa2 23:8, השּׁלשׁי, and Sa2 23:13, Ch1 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, Pro 8:6, as ducalia to principalia. The name of the chief men (members of the chief troop) is transferred to the chief proverbs, as, Jam 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 Pro 8:6, and ריקים, Pro 12:11; ישׁרים, Pro 16:13. The ב of בּמעצות (occurring at Pro 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 Pro 22:21, we interpret that which follows להודיעך not permutat.: ut te docerem recta, verba vera (Fleischer); but קשׁט (ground-form to קשׁט, Psa 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., Zac 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, Pro 10:26; Pro 25:13; Sa2 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 (Note: The Syr. n. fem. awchda (אוּחדא, Psa 49:5, Targ.) is equivalent to Heb. חידה, from (Syr.) achd, אחד = אחז, Neh 7:3, to shut up, properly, to lay hold on and retain; the Arab. akhdhat means magic, incantation; as seizing and making fast.) by להנון דאחדין לך אוחדתא yb, i.e., to those who lay problems before thee (vid., Lagarde). The teacher of wisdom seeks to qualify him who reads the following proverbs, and permits himself to be influenced by them, to give the right answer to those who question him and go to him for counsel, and thus to become himself a teacher of wisdom.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

Pro 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 Pro 10:1 to Pro 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 Pro 4:20; Pro 5:1. The phrase שׁית לב, animum advertere, occurs again in the second appendix, Pro 24:32. נעים is repeated at Pro 23:8; Pro 24:4; but נעם with נעם is common in the preface, chap. 1-9. כּי־נעים contains, as at Psa 135:3; Psa 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 (Psa 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 Pro 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 Pro 5:2, where the infin. is continued in the fin. The fut. Niph. יכּנוּ, which, Pro 4:27, meant to be rightly placed, rightly directed, here means: to stand erect, to have continuance, stabilem esse. In Pro 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 Pro 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, Pro 23:15; Kg1 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. Zac 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 Psa 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) [= 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 Ecc 4:12, and translates triplici filo nexa. Kimchi, Meri, and others, are right, who gloss שׁלישׁים by דברים נכבדים, and compare נגידים, Pro 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 Exo 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 Exo 14:7; Exo 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, Sa2 23:8. (= Ch1 11:11.). The name השּׁלישׁים (Apoc. Sa2 23:8, השּׁלשׁי, and Sa2 23:13, Ch1 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, Pro 8:6, as ducalia to principalia. The name of the chief men (members of the chief troop) is transferred to the chief proverbs, as, Jam 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 Pro 8:6, and ריקים, Pro 12:11; ישׁרים, Pro 16:13. The ב of בּמעצות (occurring at Pro 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 Pro 22:21, we interpret that which follows להודיעך not permutat.: ut te docerem recta, verba vera (Fleischer); but קשׁט (ground-form to קשׁט, Psa 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., Zac 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, Pro 10:26; Pro 25:13; Sa2 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

(Note: The Syr. n. fem. awchda (אוּחדא, Psa 49:5, Targ.) is equivalent to Heb. חידה, from (Syr.) achd, אחד = אחז, Neh 7:3, to shut up, properly, to lay hold on and retain; the Arab. akhdhat means magic, incantation; as seizing and making fast.)

by להנון דאחדין לך אוחדתא yb, i.e., to those who lay problems before thee (vid., Lagarde). The teacher of wisdom seeks to qualify him who reads the following proverbs, and permits himself to be influenced by them, to give the right answer to those who question him and go to him for counsel, and thus to become himself a teacher of wisdom.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
My knowledge - The knowledge of God, which I am here delivering.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Bow down thine ear - From this to the end of Pro 22:21 are contained, not proverbs, but directions how to profit by that which wisdom has already delivered; the nature of the instruction, and the end for which it was given. I shall give a paraphrase of this very important passage: - I. Solomon addresses his pupils on the use of his past teachings. See on Pro 22:6 (note). 1. The wise man speaks; and all his words, not merely his sentiments, are to be carefully heard. 2. He speaks knowledge - gives doctrines true in themselves, and confirmed by observation and experience. 3. These are to be heard with humility and deep attention: "Bow down thine ear." 4. They must not only be heard, but meditated and pondered: "Apply thine heart to my knowledge."

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²³ These things also belong to the wise. It is not good to have respect of persons in judgment.

¹⁷ Bow down thine ear, and hear the words of the wise, and apply thine heart unto my knowledge.
¹⁸ For it is a pleasant thing if thou keep them within thee; they shall withal be fitted in thy lips.
¹⁹ That thy trust may be in the LORD, I have made known to thee this day, even to thee.
²⁰ Have not I written to thee excellent things in counsels and knowledge,
²¹ That I might make thee know the certainty of the words of truth; that thou mightest answer the words of truth to them that send unto thee?

¹ My son, keep my words, and lay up my commandments with thee.

¹ Hear, ye children, the instruction of a father, and attend to know understanding.

²¹ My son, let not them depart from thine eyes: keep sound wisdom and discretion:

¹ My son, forget not my law; but let thine heart keep my commandments:

³ And I said unto them, Let not the gates of Jerusalem be opened until the sun be hot; and while they stand by, let them shut the doors, and bar them: and appoint watches of the inhabitants of Jerusalem, every one in his watch, and every one to be over against his house.

⁵ Wherefore should I fear in the days of evil, when the iniquity of my heels shall compass me about?

¹³ So Gad came to David, and told him, and said unto him, Shall seven years of famine come unto thee in thy land? or wilt thou flee three months before thine enemies, while they pursue thee? or that there be three days' pestilence in thy land? now advise, and see what answer I shall return to him that sent me.

¹³ As the cold of snow in the time of harvest, so is a faithful messenger to them that send him: for he refresheth the soul of his masters.

²⁶ As vinegar to the teeth, and as smoke to the eyes, so is the sluggard to them that send him.

¹³ And the LORD answered the angel that talked with me with good words and comfortable words.

⁶ God hath spoken in his holiness; I will rejoice, I will divide Shechem, and mete out the valley of Succoth.

²¹ That I might make thee know the certainty of the words of truth; that thou mightest answer the words of truth to them that send unto thee?

³¹ Therefore shall they eat of the fruit of their own way, and be filled with their own devices.

¹³ Righteous lips are the delight of kings; and they love him that speaketh right.

¹¹ He that tilleth his land shall be satisfied with bread: but he that followeth vain persons is void of understanding.

⁶ Hear; for I will speak of excellent things; and the opening of my lips shall be right things.

⁸ If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well:

⁶ Hear; for I will speak of excellent things; and the opening of my lips shall be right things.

⁶ This is that Benaiah, who was mighty among the thirty, and above the thirty: and in his course was Ammizabad his son.

¹³ And three of the thirty chief went down, and came to David in the harvest time unto the cave of Adullam: and the troop of the Philistines pitched in the valley of Rephaim.

⁸ These be the names of the mighty men whom David had: The Tachmonite that sat in the seat, chief among the captains; the same was Adino the Eznite: he lift up his spear against eight hundred, whom he slew at one time.

¹¹ And this is the number of the mighty men whom David had; Jashobeam, an Hachmonite, the chief of the captains: he lifted up his spear against three hundred slain by him at one time.

⁴ Pharaoh's chariots and his host hath he cast into the sea: his chosen captains also are drowned in the Red sea.

⁷ And he took six hundred chosen chariots, and all the chariots of Egypt, and captains over every one of them.

⁴ Pharaoh's chariots and his host hath he cast into the sea: his chosen captains also are drowned in the Red sea.

⁶ Hear; for I will speak of excellent things; and the opening of my lips shall be right things.

¹² And if one prevail against him, two shall withstand him; and a threefold cord is not quickly broken.

⁷ For he is our God; and we are the people of his pasture, and the sheep of his hand. To day if ye will hear his voice,

⁵ Speak unto all the people of the land, and to the priests, saying, When ye fasted and mourned in the fifth and seventh month, even those seventy years, did ye at all fast unto me, even to me?

¹⁹ And thou shalt speak unto him, saying, Thus saith the LORD, Hast thou killed, and also taken possession? And thou shalt speak unto him, saying, Thus saith the LORD, In the place where dogs licked the blood of Naboth shall dogs lick thy blood, even thine.

¹⁵ My son, if thine heart be wise, my heart shall rejoice, even mine.

²² A wise man scaleth the city of the mighty, and casteth down the strength of the confidence thereof.

¹⁹ That thy trust may be in the LORD, I have made known to thee this day, even to thee.

²⁷ Turn not to the right hand nor to the left: remove thy foot from evil.

² That thou mayest regard discretion, and that thy lips may keep knowledge.

²⁷ The spirit of man is the candle of the LORD, searching all the inward parts of the belly.

¹ A Song of degrees of David. Behold, how good and how pleasant it is for brethren to dwell together in unity!

¹ Praise ye the LORD: for it is good to sing praises unto our God; for it is pleasant; and praise is comely.

³ Praise the LORD; for the LORD is good: sing praises unto his name; for it is pleasant.

⁴ And by knowledge shall the chambers be filled with all precious and pleasant riches.

⁸ The morsel which thou hast eaten shalt thou vomit up, and lose thy sweet words.

³² Then I saw, and considered it well: I looked upon it, and received instruction.

¹ My son, attend unto my wisdom, and bow thine ear to my understanding:

²⁰ My son, attend to my words; incline thine ear unto my sayings.

¹⁶ He that oppresseth the poor to increase his riches, and he that giveth to the rich, shall surely come to want.

¹ The proverbs of Solomon. A wise son maketh a glad father: but a foolish son is the heaviness of his mother.

⁶ Train up a child in the way he should go: and when he is old, he will not depart from it.

²¹ That I might make thee know the certainty of the words of truth; that thou mightest answer the words of truth to them that send unto thee?