Proverbs 1:9
Parallel Verses
English Standard Version
for they are a graceful garland for your head and pendants for your neck.

King James Bible
For they shall be an ornament of grace unto thy head, and chains about thy neck.

American Standard Version
For they shall be a chaplet of grace unto thy head, And chains about thy neck.

Douay-Rheims Bible
That grace may be added to thy head, and a chain of gold to thy neck.

English Revised Version
For they shall be a chaplet of grace unto thy head, and chains about thy neck.

Webster's Bible Translation
For they shalt be an ornament of grace to thy head, and chains about thy neck.

Proverbs 1:9 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

In the following, 2a is expanded in Proverbs 1:3-5, then 2b in Proverbs 1:6. First the immediate object:

3 To attain intelligent instruction,

   Righteousness, and justice, and integrity;

4 To impart to the inexperienced prudence,

   To the young man knowledge and discretion

5 Let the wise man hear and gain learning,

   And the man of understanding take to himself rules of conduct.

With דּעת, denoting the reception into oneself, acquiring, is interchanged (cf. Proverbs 2:1) קחת, its synonym, used of intellectual reception and appropriation, which, contemplated from the point of view of the relation between the teacher and the learner, is the correlative of תּת, παραδιδόναι, tradere (Proverbs 9:9). But מוּסר השׂכּל is that which proceeds from chokma and musar when they are blended together: discipline of wisdom, discipline training to wisdom; i.e., such morality and good conduct as rest not on external inheritance, training, imitation, and custom, but is bound up with the intelligent knowledge of the Why and the Wherefore. השׂכּל, as Proverbs 21:16, is inf. absol. used substantively (cf. השׁקט, keeping quiet, Isaiah 32:17) of שׂכל (whence שׂכל, intellectus), to entwine, involve; for the thinking through a subject is represented as an interweaving, complicating, configuring of the thoughts (the syllogism is in like manner represented as אשׁכּל, Aram. סגול, a bunch of grapes), (with which also סכל, a fool, and חסכּיל, to act foolishly, are connected, from the confusion of the thoughts, the entangling of the conceptions; cf. Arab. 'akl, to understand, and מעקּל). The series of synonyms (cf. Proverbs 23:23) following in 3b, which are not well fitted to be the immediate object to לקחת, present themselves as the unfolding of the contents of the מוּסר השׂכּל, as meaning that namely which is dutiful and right and honest. With the frequently occurring two conceptions צדק וּמשׁפּט (Proverbs 2:9), (or with the order reversed as in Psalm 119:121) is interchanged משׁפּט וּצדקה (or with the order also reversed, Proverbs 21:3). The remark of Heidenheim, that in צדק the conception of the justum, and in צדקה that of the aequum prevails, is suggested by the circumstance that not צדק but צדקה signifies δικαιοσύνη (cf. Proverbs 10:2) in the sense of liberality, and then of almsgiving (ἐλεημοσύνη); but צדק also frequently signifies a way of thought and action which is regulated not by the letter of the law and by talio, but by love (cf. Isaiah 41:2; Isaiah 42:6). Tsedek and ts'dakah have almost the relation to one another of integrity and justice which practically brings the former into exercise. משׁפּט (from שׁפט, to make straight, to adjust, cf. שׁבט, Arab. sabita, to be smooth) is the right and the righteousness in which it realizes itself, here subjectively considered, the right mind.

(Note: According to Malbim, משׁפט is the fixed objective right, צדק the righteousness which does not at once decide according to the letter of the law, but always according to the matter and the person.)

משׁרים (defect. for מישׁרים, from ישׁר, to be straight, even) is plur. tantum; for its sing. מישׁר (after the form מיטב) the form מישׁור (in the same ethical sense, e.g., Malachi 2:6) is used: it means thus a way of thought and of conduct that is straight, i.e., according to what is right, true, i.e., without concealment, honest, i.e., true to duty and faithful to one's word.

Proverbs 1:9 Parallel Commentaries

Treasury of Scripture Knowledge

they

Proverbs 3:22 So shall they be life to your soul, and grace to your neck.

Proverbs 4:9 She shall give to your head an ornament of grace: a crown of glory shall she deliver to you.

Proverbs 6:20,21 My son, keep your father's commandment, and forsake not the law of your mother...

1 Timothy 2:9,10 In like manner also, that women adorn themselves in modest apparel, with modesty and sobriety; not with braided hair, or gold...

1 Peter 3:3,4 Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel...

ornament

Songs 1:10 Your cheeks are comely with rows of jewels, your neck with chains of gold.

Songs 4:9 You have ravished my heart, my sister, my spouse; you have ravished my heart with one of your eyes, with one chain of your neck.

Isaiah 3:19 The chains, and the bracelets, and the mufflers,

Ezekiel 16:11 I decked you also with ornaments, and I put bracelets on your hands, and a chain on your neck.

Daniel 5:7,16,29 The king cried aloud to bring in the astrologers, the Chaldeans, and the soothsayers. And the king spoke...

Cross References
Genesis 41:42
Then Pharaoh took his signet ring from his hand and put it on Joseph's hand, and clothed him in garments of fine linen and put a gold chain about his neck.

Psalm 73:6
Therefore pride is their necklace; violence covers them as a garment.

Proverbs 3:3
Let not steadfast love and faithfulness forsake you; bind them around your neck; write them on the tablet of your heart.

Proverbs 3:22
and they will be life for your soul and adornment for your neck.

Proverbs 4:9
She will place on your head a graceful garland; she will bestow on you a beautiful crown."

Song of Solomon 4:9
You have captivated my heart, my sister, my bride; you have captivated my heart with one glance of your eyes, with one jewel of your necklace.

Jeremiah 35:8
We have obeyed the voice of Jonadab the son of Rechab, our father, in all that he commanded us, to drink no wine all our days, ourselves, our wives, our sons, or our daughters,

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