My son,
בְּ֭נִי (bə·nî)
Noun - masculine singular construct | first person common singular
Strong's Hebrew 1121: A son

pay attention
הַקְשִׁ֑יבָה (haq·šî·ḇāh)
Verb - Hifil - Imperative - masculine singular | third person feminine singular
Strong's Hebrew 7181: To prick up the ears, hearken

to my wisdom;
לְחָכְמָתִ֣י (lə·ḥā·ḵə·mā·ṯî)
Preposition-l | Noun - feminine singular construct | first person common singular
Strong's Hebrew 2451: Wisdom

incline
הַט־ (haṭ-)
Verb - Hifil - Imperative - masculine singular
Strong's Hebrew 5186: To stretch out, spread out, extend, incline, bend

your ear
אָזְנֶֽךָ׃ (’ā·zə·ne·ḵā)
Noun - feminine singular construct | second person masculine singular
Strong's Hebrew 241: Broadness, the ear

to my understanding,
לִ֝תְבוּנָתִ֗י (liṯ·ḇū·nā·ṯî)
Preposition-l | Noun - feminine singular construct | first person common singular
Strong's Hebrew 8394: Intelligence, an argument, caprice
Verses 1-23. - 8. Eighth admonitory discourse. Warning against adultery, and commendation of marriage. The teacher, in this discourse, recurs to a subject which he has glanced at before in Proverbs 2:15-19, and which he again treats of in the latter part of the sixth and in the whole of the seventh chapters. This constant recurrence to the same subject, repulsive on account of its associations, shows, however, the importance which it had in the teacher's estimation as a ground of warning, and that he ranked it among the foremost of the temptations and sins which called the young off from the pursuit of Wisdom, and so led them astray from "the fear of the Lord." The vividness with which the ruin, bodily and moral, ensuing with absolute certainty on a life of vice, is described is a sufficient proof in itself that the subject before us is not brought forward from or for voluptuous motives, but for the purpose of conveying an impressive warning. Some commentators, e.g. Delitzsch, include the first six verses in the previous discourse; but the unity of the subject requires a different treatment. Zockler's reason against this arrangement, on the ground that the previous discourse was addressed to "tender youth," and thus to youth in a state of pupilage, while the one before us refers to more advanced age - to the married man - may be true, but is not the true ground for incorporating them in the present discourse. The unity of the subject requires that they should be taken with the central and didactic part of the discourse, as being in a sense introductory to it. The discourse divides itself into three sections.

(1) The earnest appeal to attention because of the counter-attraction in the blandishments of the harlot, which, however, in the end, are bitter as wormwood and sharp as a two-edged sword (vers. 1-6).

(2) The main or didactic section (vers. 7-20), embracing

(a) warnings against adulterous intercourse with "the strange woman" (vers. 7-14);

(b) the antithetical admonition to use the means of chastity by remaining faithful to, and rejoicing with, the wife of one's youth (vers 15-20). And

(3) the epilogue, which, in addition to the disastrous temporal consequences which follow on the violation of the sanctity of marriage, mentioned in vers. 9-14, represents the sin as one which will be examined by the universal Judge, and which brings with it its own Nemesis or retribution. All sins of impurity, all sins against temperance, soberness, and chastity, are no doubt involved in the warning, and the subject is capable of an allegorical interpretation - a mode of treatment in some instances adopted by the LXX. rendering, as that the "strange woman" stands as the representative of impenitence (Miller), or, according to the earlier view of Bede, as the representative of heresy and false doctrine; but the sin which is inveighed against, and which is made the subject of these repeated warnings, is not fornication simply, but adultery - the violation, in its most repulsive form, of the sacred obligations of marriage. The whole discourse is an impressive commentary on the seventh commandment. Verse 1. - The admonitory address is very similar to that in Proverbs 4:20, except that here the teacher says," Attend to my wisdom, bow down thine ear to my understanding," instead of "Attend to my words, and incline thine ear unto my saying." It is not merely "wisdom" and "understanding" in the abstract, but wisdom which he has appropriated to himself, made his own, and which he knows by experience to be true wisdom. It may therefore have the sense of experience and observation, both of which increase with years. To "bow down the ear" is to listen attentively, and so to fix the mind intently on what is being said. Compare the similar expressions in Psalm 31:2 and Proverbs 2:2; Proverbs 4:20; 33:12. The same idea is expressed in Mare Antony's address to his countrymen, "Lend me your ears" (Shakespeare, 'Julius Caesar,' act 3. sc. 2). Attend Attention Attentive Bow Ear Incline Insight Pay Teaching Turn Turned Understanding Wisdom WordsAttend Attention Attentive Bow Ear Incline Insight Pay Teaching Turn Turned Understanding Wisdom WordsProverbs 5:1 NIV
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Alphabetical: attention ear give Incline insight listen My of pay son to understanding well wisdom words your

OT Poetry: Proverbs 5:1 My son pay attention to my wisdom (Prov. Pro Pr) Christian Bible Study Resources, Dictionary, Concordance and Search Tools