Proverbs Chapter 2

“My son, etc.] These are either the continuation of the words of Solomon to his son Rehoboam; or to anyone that came to him for instruction, or was within the reach of being taught by him; whom he addresses in this tender and affectionate manner, in order to gain his attention to what he was about to say: or else they are the words of Wisdom, or Christ, continued, thus bespeaking: his children and people; and giving them some very wholesome counsel and advice, backed with the most powerful and prevailing arguments; if thou wilt receive my words; or doctrines: the doctrines of the Gospel, relating to the person,…”

“Men are invited to seek wisdom because it teaches those principles by which they may obtain God's guidance and avoid the society and influence of the wicked, whose pernicious courses are described. (Pro. 2:1-22) Diligence in hearing and praying for instruction must be used to secure the great principle of godliness, the fear of God. hide . . . with thee--lay up in store (compare Pro 7:1).”

“Now in the divine order comes the promise Proverbs 2:5. The conditions of its fulfillment are stated in Proverbs 2:1-4 in four sets of parallel clauses, each with some shade of distinct meaning. Thus, not “receiving” only, but “hiding” or treasuring up - not the “ear” only, but the “heart” - not the mere “cry,” but the eager “lifting up the voice.” return to 'Top of Page'”

“Hide - Lay them up in thy heart with care, as men do their choicest treasures. Proverbs 2:3”

“2:1-22 The father urges his son to seek wisdom. It will protect him from evil men and from the dangers of promiscuous women. The son must seek wisdom, while understanding that it is a gift from God. 2:1 To treasure my commands means to give attention to them and obey them; they allow us to live to the fullest.”

“if: Pro 1:3, Pro 4:1, Pro 7:1; Joh 12:47, Joh 12:48; Ti1 1:15 hide: Pro 3:1, Pro 4:20-22, Pro 6:21; Deu 6:6-9; Job 23:12; Psa 119:9-11; Mat 13:44; Luk 2:19, Luk 2:51, Luk 9:44 Proverbs 2:2”

“The first אם, with that which it introduces, Pro 2:1, Pro 2:2, is to be interpreted as an exclamation, "O that!" (O si), and then as an optative, as Psa 81:9; Psa 139:19. אז ...כּי, Pro 2:3-5, with the inserted connecting clauses, would then be confirmatory, "for then." But since this poet loves to unfold one and the same thought in ever new forms, one has perhaps to begin the conditional premisses with Pro 2:1, and to regard כּי אם as a new commencement. Hitzig takes this כי אם in the sense of imo: "much more if thou goest to meet her, e.g., by curious inquiry, not merely permittest her quietly to come to thee."…”