Proverbs Chapter 6 verse 22 Holy Bible

Pulpit Commentary

Pulpit CommentaryVerse 22. - The going, sleeping, and awaking occur in the same order in the Pentateuch, from which the ideas of this and the preceding verse are evidently derived (see Deuteronomy 6:7 and Deuteronomy 11:19). Though only specifying three conditions, they refer to the whole conduct of life, and hence the verse promises direction, guardianship, and converse of wisdom, which will undoubtedly attend life where the precepts of parents are lovingly treasured and obediently observed. The Authorized Version conveys the impression that it is "the keeping" of the parents' precepts, etc., which is to bear such results; but it is better to understand "it" as signifying the whole teaching or doctrine of wisdom, as Delitzsch. Wisdom becomes personified in the representation, and identified with her teaching. It shall lead thee. The Hebrew verb nakhah, "to lead," in the sense of "to direct," like the Latin dirigere (Delitzsch), and as it is used in Exodus and Numbers, passim. In the Psalms (Psalm 5:9; Psalm 27:11; Psalm 31:4, etc.) it is employed of God as governing men. Hence, in the affairs of life, Wisdom will so guide and control us that we shall act uprightly. There is the further notion imported into the word of preservation from evil (cf. Proverbs 3:23, "Thou shalt walk in thy way safely, and thy foot shall not stumble"). When thou sleepest; or, when thou liest down, as in Proverbs 3:25, where the same verb occurs. It shall keep thee; i.e. watch over, keep safe, or preserve; as in the Vulgate, custodire, and the LXX. φυλαττεῖν. We have had the same verb, shamar, before in Proverbs 2:11. Wisdom will be as it were a guardian angel in our hours of repose. When thou awakest; Hebrew, hakitsotha, the hiph. perfect of kutz. This word only occurs here. The hiph. form, hekitz, is intransitive, "to be aroused" (cf. the LXX., ἐγειρομένῳ). It shall talk with thee; rather, she. Bertheau renders, "She will make thee thoughtful;" and Dathe, "Let them be thy meditation;" but the accusative suffix designates the person who is the object of the action of the verb, as in Psalm 5:5; Psalm 42:4; Zechariah 7:5 (Zockler) and as Delitzseh remarks, the personification requires something more than a mere meditation with one's self on the precepts of Wisdom. Wisdom herself shall hold converse with thee (cf. the LXX., συλλαλῇ σοι), she shall suggest thoughts how thou art to behave thyself. The meaning of the verb, "to meditate," "to think deeply," however, need not be lost sight of.

Ellicott's Commentary