Provérbios 4

Provérbios 4

Phillips - The wise man began this section with an attempt to get the attention of the younger generation, a task that is not always easy Kinlaw - It is a sobering fact that true values and morality are always only one generation removed from possible extinction. It is not enough that the present generation was taught the way of righteousness and justice by its fathers; the torch of righteousness and justice must just as surely be passed on to our children, who in turn must pass it on undimmed to their children. For one generation to allow the light to go out would mean that succeeding generations must be doomed to stumble in darkness. (Wesleyan Commentary) POSB This is the first time in Proverbs that the plural address children or sons is used. This is significant because it reveals Solomon’s understanding that he was transferring God’s truth both to his son and to future generations as well. This body of truth came from his father, David, who had received it from his father, Jesse, and so on back through all former generations. Ultimately, it is traced back to Moses, who received it from God. Wardlaw - SOLOMON, in the introductory portion of this Book, is especially addressing the young; and youth he knew to be naturally volatile, and listless as to the topics to which he was most solicitous to secure their attention. Hence, like a speaker who sees attention drooping—the interest of his hearers becoming languid—the eyelids heavy—the countenance vacant, and indicating an absent and wandering mind—he often rouses by a fresh appeal, in the language of affectionate concern. (Lectures on the book of Proverbs - Volume 1) Hear, O sons, the instruction of a father - Hear means far more than "sound waves" but sound prace, heeding what is said and so the idea is giving both attention and obedience (cf Pr 1:5, 8, 33). This is almost identical to Pr 1:8+ "Hear, my son, your father’s instruction". Even a passage like this shows us the tragedy of sons growing up in homes without the father present! They are short-changed of the wisdom of a godly father. On the other hand, those blessed to have godly fathers in their home should "count their blessings" and truly give ear to the words of their fathers! The implication of Solomon giving two commands to sons implies that there will be innate resistance to hear and heed and that this resistance needs to be overcome. I had 4 children (2 sons) and can identify with the resistance to hearing and heeding! Dear parent, do not be discouraged by their resistance and "throw in the towel." That is exactly what the enemy wants us to do. Persevere in gentle, but firm teaching and you may be surprised at how much of your Biblical instruction lands in fertile soil (but you may not see the fruit until years, sometimes decades later). Hear, O Israel! The LORD is our God, the LORD is one! -- Deut 6:4 = The Shema As Ross says "the home continues to be the prominent arena of learning as the parents in turn pass on the traditions (see Deuteronomy 6:6–9).” Toy - Father is not here used in the stricter (family) sense of the word, but with the wider connotation of teacher Bridges - SURELY these frequent repetitions are as the angel’s visit to the prophet; “waking him, as a man that is wakened out of his sleep.” (Zech. 4:1) A mind like Solomon’s, “large even as the sand that is on the sea-shore,” (1 Kings 4:29. Cp. Eccl. 47:14, 15) might readily have made every sentence a fresh discovery of knowledge. But more suitable to our sluggish and forgetful heart is “the word of the Lord, precept upon precept.” (Isa. 28:13) Often do we see children bereft or destitute of a parental instructor. Here these orphan children are taken up, and called to hear the instruction of a father. For truly does the wise man, like the Apostle in after-days, “exhort and charge as a father doth his children.” (1 Thess. 2:11) (Proverbs 4) Hear (listen, obey, understand)(08085)(shama) means to hear (Adam and Eve hearing God = Ge 3:8, 10, Ge 18:10 = "overheard"), to listen (Ge 3:17, Ge 16:2 [= this was a big mistake and was the origin of Jews and Arabs!] Ex 6:9,16:20, 18:19, Webster's 1828 on "listen" = to hearken; to give ear; to attend closely with a view to hear. To obey; to yield to advice; to follow admonition) and since hearing/listening are often closely linked to obedience, shama is translated obey (1 Sa 15:22, Ge 22:18, 26:5, 39:10, Ex 19:5, disobedience = Lev 26:14, 18, 21, 27) or to understand. KJV translates shama "hearken" (196x) a word which means to give respectful attention. Shama means “to hear intelligently and attentively and respond appropriately." In other words to hear does not convey the idea of "in one ear and out the other!" The greatest significance of the use of shama is that of relation of man to God, especially where the context speaks of obedience. Obedience is the supreme test of faith and reverence for God. The Old Testament conception of obedience was vital. It was the one important relationship which must not be broken. While sometimes this relation may have been formal and cold, it nevertheless was the one strong tie which held the people close to God. The significant spiritual relation is expressed by Samuel when he asks the question, “Hath Yahweh as great delight in burnt-offerings and sacrifices, as in obeying (shama) the voice of Yahweh? Behold, to obey (shama) is better than sacrifice, and to hearken than the fat of rams” (1 Sa 15:22). It was the condition without which no right relation might be sustained to Yahweh. This is most clearly stated in the relation between Abraham and Yahweh when he is assured “In thy seed shall all the nations of the earth be blessed; because thou hast obeyed (shama) my voice” (Ge 22:18). In prophetic utterances, future blessing and prosperity were conditioned upon obedience: “If ye be willing and obedient (shama), ye shall eat the good of the land” (Isa 1:19). After surveying the glories of the Messianic kingdom, the prophet assures the people that “this shall come to pass, if ye will diligently obey (shama) the voice of Yahweh your God” (Zec 6:15). On the other hand misfortune, calamity, distress and famine are due to their disobedience and distrust of Yahweh. Hear is a key word in Proverbs - Prov. 1:5; Prov. 1:8; Prov. 1:33; Prov. 4:1; Prov. 4:10; Prov. 5:7; Prov. 5:13; Prov. 7:24; Prov. 8:6; Prov. 8:32; Prov. 8:33; Prov. 8:34; Prov. 12:15; Prov. 13:1; Prov. 13:8; Prov. 15:29; Prov. 15:31; Prov. 15:32; Prov. 18:13; Prov. 19:20; Prov. 19:27; Prov. 20:12; Prov. 21:28; Prov. 22:17; Prov. 23:19; Prov. 23:22; Prov. 25:10; Prov. 25:12; Prov. 28:9; Prov. 29:24; Give Attention (07181)(qashab) means to incline (ears) to listen carefully, to pay (close) attention, to give heed, to obey. The root denotes the activity of hearing, emphasizing either paying close attention or obeying (heeding). The Septuagint translates qashab in Pr 4:1 with prosecho (in present imperative = command for giving continual attention). Gilbrant - The verb qāshav means "to listen" in the sense of "paying attention" or "obeying." Of the forty-six times it is used in the OT, it occurs once in the Qal stem, where it means "to be attentive" or "to be fully alert" (Isa. 32:3). All other uses of this word are in the Hiphil stem. To heed or to obey God is the primary principle of a faith relationship with Him, and sacrifice and faith claims without obedience are futile (1 Sam. 15:22). Through the prophets (Jer. 6:17, 19), God repeatedly called his people to heed the warnings of imminent judgment (Isa. 28:23; Jer. 6:10; 18:19), but they refused (Isa. 48:18; Jer. 18:18). In fact, God called all nations to declare his promises and exalt his name (Isa. 34:1; 49:1). On some occasions, God's people pleaded with Him to hear their cry (Ps. 55:2), and the psalmist confidently acknowledged God's attention to his situation in the statement, "You will cause your ear to hear" (Ps. 10:17).(Complete Biblical Library Hebrew-English Dictionary) Qashab - 45v - gave attention(1), give attention(3), give heed(9), give...heed(1), given heed(2), heed(2), incline(1), listen(10), listened(2), listening(1), listens(1), make your attentive(1), paid attention(3), paid...attention(1), pay attention(6), pay...attention(1), pays attention(1). 1 Sam. 15:22; 2 Chr. 20:15; 2 Chr. 33:10; Neh. 9:34; Job 13:6; Job 33:31; Ps. 5:2; Ps. 10:17; Ps. 17:1; Ps. 55:2; Ps. 61:1; Ps. 66:19; Ps. 86:6; Ps. 142:6; Prov. 1:24; Prov. 2:2; Prov. 4:1; Prov. 4:20; Prov. 5:1; Prov. 7:24; Prov. 17:4; Prov. 29:12; Cant. 8:13; Isa. 10:30; Isa. 21:7; Isa. 28:23; Isa. 32:3; Isa. 34:1; Isa. 42:23; Isa. 48:18; Isa. 49:1; Isa. 51:4; Jer. 6:10; Jer. 6:17; Jer. 6:19; Jer. 8:6; Jer. 18:18; Jer. 18:19; Jer. 23:18; Dan. 9:19; Hos. 5:1; Mic. 1:2; Zech. 1:4; Zech. 7:11; Mal. 3:16 Instruction (04148) musar from yasar = to discipline, chasten, admonish) refers to discipline, chastening, correction. God's chastening is always for purposes of instruction, and should not be ignored or resented. (Job 5:17 cp Job 42:2). Solomon instructs us "My son, do not reject the discipline of the LORD Or loathe His reproof." (Pr 3:11) One of major purposes of wisdom literature is to teach wisdom and instruction (musar) (Pr 1:2) Isaiah describes the divine chastisement poured out on the Suffering Messiah (Isa 53:5). Musar is translated in the Septuagint with the noun paideia which is used of rearing and guiding a child to maturity (Heb 12:11) and refers to God's fatherly discipline (Heb 12:5). Paideia means to provide instruction, with the intent of forming proper habits of behavior, of providing guidance for responsible living, of rearing and guiding a child toward maturity. Musar is a key word in Proverbs - Prov. 1:2; Prov. 1:3; Prov. 1:7; Prov. 1:8; Prov. 3:11; Prov. 4:1; Prov. 4:13; Prov. 5:12; Prov. 5:23; Prov. 6:23; Prov. 7:22; Prov. 8:10; Prov. 8:33; Prov. 10:17; Prov. 12:1; Prov. 13:1; Prov. 13:18; Prov. 13:24; Prov. 15:5; Prov. 15:10; Prov. 15:32; Prov. 15:33; Prov. 16:22; Prov. 19:20; Prov. 19:27; Prov. 22:15; Prov. 23:12; Prov. 23:13; Prov. 23:23; Prov. 24:32; And give attention that you may gain understanding - This is a command not just to "hear" but to "heed" which means put into practice what is heard. That is a term of purpose which explains the goal is to gain understanding. (NET = so that you may gain discernment) It is not about being a "smarter sinner" but about being more like the Savior. If what you take in is not transforming your heart, then it is essentially head knowledge and you will be a puffed up joyless Pharisee (cf 1 Cor 8:1b). Wardlaw - “Attention” is necessary to the acquisition of all knowledge, and not least the knowledge of divine truth. And when the instruction is imparted by a parent’s lips, earnest and thoughtful attention is specially incumbent on children. The obligation is reciprocal. It lies on parents to teach; it lies on children to learn. Of all knowledge, pious parents will ever be most solicitous to impart to their children the knowledge of God’s will. Whatever be second, this must be first. And while it should be that which parents are most anxious to impart, it should be that which children are most eager to gain. Remember, my young friends, Solomon here speaks of the “instruction of a father.” And for children to disregard paternal instruction, is ungrateful, cruel, wicked, and infatuated. (Lectures on the book of Proverbs - Volume 1) Understanding (0998)(binah) means "understanding, insight, discernment, i.e., a good sense or wisdom to respond properly to the LORD and his Torah (Dt 4:6), (2) understand, i.e., to be given a revelation as well as its meaning (Da 10:1); (3) understand, i.e., skillfully react to life situations (1Ch 12:32." Binah "carries strong moral and religious connotations. "Understanding” (Pr 1:2, 5, 6) is the ability to look to the heart of an issue and to discern the differences at stake in the choices being weighed." (Hubbard) Binah in Proverbs is a key word in Proverbs - Prov. 1:2; Prov. 2:3; Prov. 3:5; Prov. 4:1; Prov. 4:5; Prov. 4:7; Prov. 7:4; Prov. 8:14; Prov. 9:6; Prov. 9:10; Prov. 16:16; Prov. 23:4; Prov. 23:23; Prov. 30:2; Proverbs 4:2 For I give you sound teaching; Do not abandon my instruction. BGT Proverbs 4:2 δῶρον γὰρ ἀγαθὸν δωροῦμαι ὑμῖν τὸν ἐμὸν νόμον μὴ ἐγκαταλίπητε NET Proverbs 4:2 Because I give you good instruction, do not forsake my teaching. NLT Proverbs 4:2 for I am giving you good guidance. Don't turn away from my instructions. ESV Proverbs 4:2 for I give you good precepts; do not forsake my teaching. NIV Proverbs 4:2 I give you sound learning, so do not forsake my teaching. KJV Proverbs 4:2 For I give you good doctrine, forsake ye not my law. LXE Proverbs 4:2 For I give you a good gift; forsake ye not my law. ASV Proverbs 4:2 For I give you good doctrine; Forsake ye not my law. CSB Proverbs 4:2 for I am giving you good instruction. Don't abandon my teaching. NKJ Proverbs 4:2 For I give you good doctrine: Do not forsake my law. NRS Proverbs 4:2 for I give you good precepts: do not forsake my teaching. YLT Proverbs 4:2 For good learning I have given to you, My law forsake not. sound teaching: Pr 8:6-9 22:20,21 De 32:2 Job 33:3 Ps 49:1-3 Joh 7:16,17 1Ti 4:6 Tit 1:9 Do not abandon: 1Ch 28:9 2Ch 7:19 Ps 89:30-32 THE GOOD GIFT OF SOUND DOCTRINE For - This term of explanation is explaining why we need to hear and heed. Toy says this (for) establishes "The ground of the sage’s claim to be heard. The sage speaks with conviction and authority; he believes that his teaching is sound and important, and the teaching or law that he gives is his own, that is, is grounded in his own soul, though derived from divine teaching; the prophet, on the contrary, never speaks in his own name. " Wardlaw on good teaching - I am speaking of the instructions of godly parents, and supposing them to be in harmony with the lessons of God. Children and youth are prone to question the goodness of them. Their hearts naturally dislike them. They are too strict, too spiritual, too holy, for their taste. Ever prone to worldly and sinful pleasures, they fret at the rein that holds them in. Even though that rein is of silk, and held by the hand of the kindest affection, they would rather be free. Their deceitful heart blinds and perverts their better judgments, so that they “call good evil, and evil good.” The doctrine of God, taught in the Bible, and instilled into the opening mind by godly parents, is, in every sense, “good doctrine.” It is good in its own nature—coming as it does from the very mind of God, by the illumination of his Holy Spirit; and it is good in its results, on the present and everlasting happiness of all who receive it. When temptations allure the young to “forsake the law,” which God gives them, they will find in their sad experience that it is good they are forsaking, and misery they are pursuing. (Lectures on the book of Proverbs - Volume 1) I give you sound (GOOD) teaching - I love the Septuagint which says "I give you a good gift." Do we really see sound doctrine as a good gift? Indeed, James says "Every good thing given and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shifting shadow." (James 1:17+). What is sound teaching today? Scriptural teaching, nothing less, nothing more, nothing else! Preach the Word! (2 Ti 4:2+). John Kitchen on teaching - The ‘teaching’ described implies the necessity of personally receiving the instruction. The root of the word means to ‘take’ or to ‘seize’ (cf. Prov. 1:5). Maturity is evidenced as one gains an ever-increasing ability to grasp with his mind the wisdom of God, as it relates to his particular circumstances. He thus receives ‘perception’ into the affairs of life. This teaching is further described as ‘sound.’ The term is the broadest Hebrew word for good. Among its expansive connotations are good, pleasant, beautiful, delightful, glad, joyful, precious, correct, and righteous. So, the teaching held out for us to lay hold of is that which is desirous no matter what angle it is viewed from or what light our circumstances may cast upon it. (Mentor Commentary) Sound (good - Hebrew - tob; Lxx = agathos = beneficial, wholesome, meets a high standard of quality) is a key word in Proverbs - Prov. 2:9; Prov. 2:20; Prov. 3:4; Prov. 3:14; Prov. 4:2; Prov. 8:11; Prov. 8:19; Prov. 12:2; Prov. 12:9; Prov. 12:25; Prov. 13:15; Prov. 13:22; Prov. 14:14; Prov. 14:19; Prov. 15:3; Prov. 15:15; Prov. 15:16; Prov. 15:17; Prov. 15:23; Prov. 15:30; Prov. 16:8; Prov. 16:16; Prov. 16:19; Prov. 16:29; Prov. 16:32; Prov. 17:1; Prov. 17:26; Prov. 18:5; Prov. 19:1; Prov. 19:2; Prov. 19:22; Prov. 20:23; Prov. 21:9; Prov. 21:19; Prov. 22:1; Prov. 22:9; Prov. 24:13; Prov. 24:23; Prov. 25:7; Prov. 25:24; Prov. 25:25; Prov. 25:27; Prov. 27:5; Prov. 27:10; Prov. 28:6; Prov. 28:21; Prov. 31:18; Teaching (03948) leqah/leqach from laqach = to seize) refers to teaching in an objective sense of something that is taught (Deut. 32:2; Job 11:4; Prov. 4:2). The extended meaning refers to grasping to understanding something well enough to teach others. Leqach refers to "insight" in a subjective sense of a personal acquirement (Prov. 1:5; 9:9; Isa. 29:24). It also refers to "instruction," as in the art of persuasion. It is used in a good sense of the teaching power or persuasion of a teacher (Prov. 16:21). But it is also used in the negative sense of the seductive words and persuasiveness of a harlot, a personification of the antithesis of wisdom (Prov. 7:21). Leqah can be subjective (instruction acquired) or objective (the thing being taught), but the latter fits best in Pr 4:2. Kitchen adds that "‘Teaching’ is literally the Hebrew word torah, which most often refers to God’s holy Law (e.g. Prov. 29:18) and can be a designation for the entire Pentateuch. However, here it refers specifically to what Solomon has given in these Proverbs as applications of the Law to daily living (Prov. 1:8; 4:2; 6:20, 23). Leqah - 9v - Deut. 32:2; Job 11:4; Prov. 1:5; Prov. 4:2; Prov. 7:21; Prov. 9:9; Prov. 16:21; Prov. 16:23; Isa. 29:24 Lawson - many say, “Who will show us any good?” But they know not what is good for them, and suffer themselves to be deceived with shadows. Here God shows us what is good, and gives it to us. All the things that the sons of men can desire, are not to be compared to good doctrine. Do not abandon my instruction - Why does Solomon give this instruction? Clearly our tendency (young sons, old men and everyone in between!) is to gravitate away from the Word of Truth if we are left to dependence on our old nature (Old Man). We need to make (enabled by the Spirit) a conscious effort, a volitional choice to pursue God in His Word. Note instruction is torah which links David's words with God's Word. Kitchen - We are exhorted not to ‘abandon’ what our father lays down for us by way of teaching. In its root (see azab below), the idea is that of leaving, forsaking, and loosing. It comes, then, to be the primary Hebrew word for apostasy. Here in Proverbs, we are additionally warned against forsaking the way of righteousness (Pr. 2:13; 15:10), wisdom (4:2, 6), reproof (10:17), loyalty and faithfulness (3:3). Sadly, perhaps the best biblical illustration of this kind of apostasy is that of Solomon’s own son, Rehoboam. He turned away from the good wisdom of older men and chose instead the foolish counsel of his younger advisors (1 Kings 12:8, 13; 2 Chron. 10:8, 13). The result was a breach in the kingdom of Israel and the desolation of the nation. Bridges - Solomon evidently speaks from the mouth of God, declaring his doctrine—his law. Therefore he claims attention to know under standing, for I give you good doctrine. (Eccl. 12:9–11) To many—exciting (Ezek. 33:31, 32.)—curious and speculative (2 Tim. 4:3, 4)—compromising (Isa. 30:10, Jer. 5:31)—self-righteous—self-exalting doctrine (Gal. 1:6, 7.)—is more attractive. But—Young people—remember! that which humbles the soul before God; that which exhibits the free grace of the Gospel; which melts down the will, consecrates the heart, imbues with the spirit of the cross—however unpalatable to the flesh, is alone good doctrine for the soul. Therefore forsake it not. (Proverbs 4) Abandon (leave) (05800)('azab) basically means to depart from something -- to leave, to forsake (48x), to leave (26x; "left" 22x), to loose, to depart, to abandon. The Septuagint uses egkataleipo in Pr 4:2 which means to leave behind, sometimes even to leave in a lurch. Things that can left behind or forsaken include persons (Ge 44:22; Nu 10:30; Ru 1:16; 2Ki4:30), people who should left behind (Ge 2:24); places (2Ki 8:6; Jer 18:14; 25:38) and objects (Ge 39:12,13; 50:8; Ex 9:21). Men can forsake God (apostatize) (Dt 28:20, 31:16, Jer 1:16), can abandon qualities of virtue (1Ki 12:8, 2Chr 10:8, 13), the way (of righteousness) (Pr 15:10), instruction/wisdom (Pr 4:2, 6), reproof (Pr 10:17 - "ignore" = forsake), kindness (lovingkindness, faithfulness) (Pr 3:3). God promises to not forsake His people (Ge 24:27, 28:15, Dt 31:6,7 contrast what God's people will do = Dt 31:16). In a use similar to Pr 28:13, we are instructed to "forsake wrath." (Ps 37:8) 1828 Webster - Forsake = To quit or leave entirely; to desert; to abandon; to depart from. 2. To abandon; to renounce; to reject. 3. To leave; to withdraw from; to fail. In anger, the color forsakes the cheeks. In severe trials, let not fortitude forsake you. 4. In scripture, God forsakes his people, when he withdraws his aid, or the light of his countenance. 'Azab in Proverbs - These 11 uses are worth studying to give you a vivid picture of the importance of not abandoning or forsaking these instructions. Proverbs 2:13 From those who leave the paths of uprightness To walk in the ways of darkness; Proverbs 2:17 That leaves the companion of her youth And forgets the covenant of her God; Proverbs 3:3 Do not let kindness and truth leave you; Bind them around your neck, Write them on the tablet of your heart. Proverbs 4:2 For I give you sound teaching; Do not abandon my instruction. Proverbs 4:6 “Do not forsake her, and she will guard you; Love her, and she will watch over you. Proverbs 9:6 “Forsake your folly and live, And proceed in the way of understanding.” Proverbs 10:17 He is on the path of life who heeds instruction, But he who ignores reproof goes astray. Proverbs 15:10 Grievous punishment is for him who forsakes the way; He who hates reproof will die. Proverbs 27:10 Do not forsake your own friend or your father’s friend, And do not go to your brother’s house in the day of your calamity; Better is a neighbor who is near than a brother far away. Proverbs 28:4 Those who forsake the law praise the wicked, But those who keep the law strive with them. Proverbs 28:13 He who conceals his transgressions will not prosper, But he who confesses and forsakes them will find compassion. Instruction ( teaching) (08451)(torah from yarah) is a feminine noun meaning instruction, direction, law, Torah, the whole Law. As discussed above yarah derives from a word that means to shoot an arrow, for a teacher aims to hit the target and achieve specific goals in the lives of the students. Torah refers to instructions from God to His people on how to live (cf Job 22:22), and this was to be a total way of life, permeating every decision, thought, deed, etc. Torah was given to make known the way we should walk. In Israel, parents (Pr. 1:8; 6:20) and wise persons (Pr 13:14; 28:4) were major sources of instruction for life. Rebels were not willing to accept God's instructions in any manner (Isa 30:8, 9). In a similar way, the scribes handled the torah deceitfully and falsely "“How can you say, ‘We are wise, And the law of the LORD is with us’? But behold, the lying pen of the scribes Has made it into a lie." (Jer. 8:8).Torah is often found paired with other words or phrases - "the word of the Holy One of Israel" (Isa. 5:24), "the word of the LORD" (Isa. 1:10); "To the law and to the testimony" (Isa. 8:20). Torah depict priestly instructions in general or as a whole. The Lord rejected the priests of Israel for they had disregarded it -- "those who handle the law did not know Me" (Jer 2:8) "My people are destroyed for lack of knowledge. Because you have rejected knowledge, I also will reject you from being My priest. Since you have forgotten the law of your God, I also will forget your children." (Hos. 4:6). They had been charged to carry out and teach all the instructions of the Lord (Dt 17:11). Proverbs 4:3 When I was a son to my father, Tender and the only son in the sight of my mother, BGT Proverbs 4:3 υἱὸς γὰρ ἐγενόμην κἀγὼ πατρὶ ὑπήκοος καὶ ἀγαπώμενος ἐν προσώπῳ μητρός NET Proverbs 4:3 When I was a son to my father, a tender only child before my mother, NLT Proverbs 4:3 For I, too, was once my father's son, tenderly loved as my mother's only child. ESV Proverbs 4:3 When I was a son with my father, tender, the only one in the sight of my mother, NIV Proverbs 4:3 When I was a boy in my father's house, still tender, and an only child of my mother, KJV Proverbs 4:3 For I was my father's son, tender and only beloved in the sight of my mother. LXE Proverbs 4:3 For I also was a son obedient to my father, and loved in the sight of my mother: ASV Proverbs 4:3 For I was a son unto my father, Tender and only beloved in the sight of my mother. CSB Proverbs 4:3 When I was a son with my father, tender and precious to my mother, NKJ Proverbs 4:3 When I was my father's son, Tender and the only one in the sight of my mother, NRS Proverbs 4:3 When I was a son with my father, tender, and my mother's favorite, YLT Proverbs 4:3 For, a son I have been to my father -- tender, And an only one before my mother. 2Sa 12:24,25 1Ki 1:13-17 1Ch 3:5 22:5 29:1 Jer 10:23 Ro 12:16 DAVID'S EXAMPLE TOWARD SOLOMON Solomon describes how his father David and mother Bathsheba spoke to him at a tender young age. Beloved, parental instruction can never begin too soon in the child's life!