of Solomon
Solomon, the son of David, is traditionally credited as the author of the majority of the Proverbs. His name in Hebrew, "Shlomo," is derived from "shalom," meaning peace. Solomon is renowned for his wisdom, which he famously requested from God (1 Kings 3:9-12). His reign is often seen as a golden age for Israel, marked by prosperity and peace. Solomon's wisdom was not only a personal gift but also a divine endowment meant to guide the nation of Israel and, by extension, all who seek wisdom through these writings.

son of David
The phrase "son of David" establishes Solomon's royal lineage and his rightful place in the Davidic dynasty. David, the second king of Israel, is a central figure in biblical history, known for his heart for God and his role in uniting the tribes of Israel. This lineage is significant as it fulfills God's covenant with David, promising that his descendants would rule Israel. It also foreshadows the Messianic prophecy, as Jesus Christ is often referred to as the "Son of David," linking the wisdom of Solomon to the ultimate wisdom found in Christ.

king of Israel
As "king of Israel," Solomon's authority and responsibility were immense. His role was not only political but also spiritual, as he was to lead the nation in accordance with God's laws. The title emphasizes the theocratic nature of Israel's monarchy, where the king was expected to rule under God's guidance. Solomon's wisdom, therefore, was not just for personal edification but was intended to be a source of guidance and justice for the entire nation. His position as king underscores the importance of godly leadership and the impact of wisdom on governance and society.

(1) Proverbs.--For the various senses of the Hebrew m?sh?l thus translated, see Introduction.

Solomon.--The absolute quiet and prosperity of the reign of Solomon (the man of peace), as described in 1Kings 4:20, sqq., would naturally be conducive to the growth of a sententious philosophy; whereas the constant wars and dangerous life of David had called forth the impassioned eloquence of the Psalms.

(1) "to make like," "to assimilate," and

(2) "to have dominion" (Gesenius).

The radical signification of mashal is "comparison" or "similitude," and in this sense it is applied generally to the utterances of the wise. In Numbers 23:7, 8 it is used of the prophetic predictions of Balaam; certain didactic psalms, e.g. Psalm 49:5 and Psalm 78:2, are so designated, and in Job (Job 27:1 and Job 29:1) it describes the sententious discourses of wise men. While all these come under the generic term of m'shalim, though few or no comparisons are found in them, we find the term mashal sometimes used of what are proverbs in the sense of popular sayings. Compare "Therefore it became a proverb (מָשָׁל), Is Saul also among the prophets?" (1 Samuel 10:12); and see also other instances in Ezekiel 16:4 and Ezekiel 18:2. In this sense it is also found in the collection before us. The predominant idea of the term, however, is that of comparison or similitude, and as such it is better represented by the Greek παραβολή (from παραβάλλω, "to set or place side by side"), literally, a placing beside, or comparison, than by παροιμία, "a byword," or "a trite wayside saying," though in the Greek of the synoptic Gospels παροιμία is equivalent to παραβολή. The English word "proverb" insufficiently renders the wider scope of meaning conveyed in the Hebrew mashal, and is not quite accurately rendered here, since of proverbs in our ordinary signification of that word there are comparatively few in this collection. The Hebrew word here means "maxims," "aphorisms," "wise counsels." Of Solomon. Most modern commentators (Delitzsch, Zockler, Fuerst, Stuart, Plumptre, etc.), while attributing, in a greater or less degree, the authorship of the book to Solomon, regard the insertion of his name in the title as indicating rather that he is the dominant spirit among those wise men of his age, some of whose sayings are here incorporated with his own. King of Israel, as forming the second hemistich of the verse, goes with "Solomon," and not "David." This is indicated in the Authorized Version by the position of the comma. The Arabic Version omits allusion to David, and reads, "Proverbia, nempe documenta Salomonis sapientis, qui regnavit super filios Israel." The proverbial or parabolic form of teaching was a recognized mode of instruction among the Hebrews, and in the Christian Church is recommended by St. Clement of Alexandria ('Strom.,' lib. 11, init.).

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