*Minor differences ignored. Grouped by changes, with first version listed as example.
The years of thy life shall be many - Vice and intemperance impair the health and shorten the days of the wicked; while true religion, sobriety, and temperance, prolong them. The principal part of our diseases springs from "indolence, intemperance, and disorderly passions." Religion excites to industry, promotes sober habits, and destroys evil passions, and harmonizes the soul; and thus, by preventing many diseases, necessarily prolongs life.
Hear, O my son, and receive my sayings,.... Some think David is still speaking to his son Solomon, or Solomon continues relating what his father said to him; though I rather think these are Solomon's words to his son, to everyone of his children that came to him for instruction, or he took upon him to teach; whom he advises to listen to what he had further to say, and to embrace, and not reject, his doctrines;
and the years of thy life shall be many; see Proverbs 3:1; long life here, and length of days for ever and ever, or eternal life hereafter; which must be a very forcible argument to engage attention to his sayings.
There is no reason for the supposition that the warning which his father gave to the poet now passes over into warnings given by the poet himself (Hitzig); the admonition of the father thus far refers only in general to the endeavour after wisdom, and we are led to expect that the good doctrines which the father communicates to the son as a viaticum will be further expanded, and become more and more specific when they take a new departure.
10 Hearken, my son, and receive my sayings,
So shall the years of life be increased to thee.
11 In the way of wisdom have I taught thee,
Guided thee in the paths of rectitude.
12 When thou goest, thy step shall not be straitened;
And if thou runnest, thou shalt not stumble.
Regarding קח (of לקח) of appropriating reception and taking up in succum et sanguinem, vid., Proverbs 1:3; regarding שׁנות חיּים, years not merely of the duration of life, but of the enjoyment of life, Proverbs 3:2; regarding מעגּל (מעגּלה), path (track), Proverbs 2:9; regarding the בּ of הורה, of the department and subject of instruction, Psalm 25:8. The perfects, Proverbs 4:11, are different from נתתּי, 2a: they refer to rules of life given at an earlier period, which are summarily repeated in this address. The way of wisdom is that which leads to wisdom (Job 28:23); the paths of rectitude, such as trace out the way which is in accordance with the rule of the good and the right. If the youth holds to this direction, he will not go on in darkness or uncertainty with anxious footsteps; and if in youthful fervour he flies along his course, he will not stumble on any unforeseen obstacle and fall. יצר is as a metaplastic fut. to צרר or צוּר, to be narrow, to straiten, formed as if from יצר. The Targ. after Aruch,
(Note: R. Nathan ben Jechiel, a.d. 1106, who is usually styled by the Jewish writers בּעל ערוּך, Auctor Aruch, author of a Talmudical Lexicon.)
לא תשנק ארחך, thou shalt not need to bind together (constringere) or to hedge up thy way.
*More commentary available at chapter level.