서론
Introduction
简体中文
英文原文
INTRODUCTION
I. THE NATURE AND USE OF PROVERBS.--A proverb is a pithy sentence, concisely expressing some well-established truth susceptible of various illustrations and applications. The word is of Latin derivation, literally meaning for a word, speech, or discourse; that is, one expression for many. The Hebrew word for "proverb" (mashal) means a "comparison." Many suppose it was used, because the form or matter of the proverb, or both, involved the idea of comparison. Most of the proverbs are in couplets or triplets, or some modifications of them, the members of which correspond in structure and length, as if arranged to be compared one with another. They illustrate the varieties of parallelism, a distinguishing feature of Hebrew poetry. Compare
Introduction
to Poetical Books. Many also clearly involve the idea of comparison in the sentiments expressed (compare
Pr 12:1-10; 25:10-15; 26:1-9).
Sometimes, however, the designed omission of one member of the comparison, exercising the reader's sagacity or study for its supply, presents the proverb as a "riddle" or "dark saying" (compare
Pr 30:15-33; 1:6; Ps 49:4).
The sententious form of expression, which thus became a marked feature of the proverbial style, was also adopted for continuous discourse, even when not always preserving traces of comparison, either in form or matter (compare
Pr 1:1-9:18).
In
Eze 17:1; 24:3,
we find the same word properly translated "parable," to designate an illustrative discourse. Then the Greek translators have used a word, parabola ("parable"), which the gospel writers (except John) employ for our Lord's discourses of the same character, and which also seems to involve the idea of comparison, though that may not be its primary meaning. It might seem, therefore, that the proverbial and parabolic styles of writing were originally and essentially the same. The proverb is a "concentrated parable, and the parable an extension of the proverb by a full illustration." The proverb is thus the moral or theme of a parable, which sometimes precedes it, as in
Mt 19:30
(compare
Pr 20:1);
or succeeds it, as in
Mt 22:1-16; Lu 15:1-10.
The style being poetical, and adapted to the expression of a high order of poetical sentiment, such as prophecy, we find the same term used to designate such compositions (compare
Nu 23:7; Mic 2:4; Hab 2:6).
Though the Hebrews used the same term for proverb and parable, the Greek employs two, though the sacred writers have not always appeared to recognize a distinction. The term for proverb is, paroimia, which the Greek translators employ for the title of this book, evidently with special reference to the later definition of a proverb, as a trite, sententious form of speech, which appears to be the best meaning of the term. John uses the same term to designate our Saviour's instructions, in view of their characteristic obscurity (compare
Pr 16:25-29,
Greek), and even for his illustrative discourses
(Pr 10:6),
whose sense was not at once obvious to all his hearers. This form of instruction was well adapted to aid the learner. The parallel structure of sentences, the repetition, contrast, or comparison of thought, were all calculated to facilitate the efforts of memory; and precepts of practical wisdom which, extended into logical discourses, might have failed to make abiding impressions by reason of their length or complicated character, were thus compressed into pithy, and, for the most part, very plain statements. Such a mode of instruction has distinguished the written or traditional literature of all nations, and was, and still is, peculiarly current in the East.
In this book, however, we are supplied with a proverbial wisdom commended by the seal of divine inspiration. God has condescended to become our teacher on the practical affairs belonging to all the relations of life. He has adapted His instruction to the plain and unlettered, and presented, in this striking and impressive method, the great principles of duty to Him and to our fellow men. To the prime motive of all right conduct, the fear of God, are added all lawful and subordinate incentives, such as honor, interest, love, fear, and natural affection. Besides the terror excited by an apprehension of God's justly provoked judgments, we are warned against evil-doing by the exhibition of the inevitable temporal results of impiety, injustice, profligacy, idleness, laziness, indolence, drunkenness, and debauchery. To the rewards of true piety which follow in eternity, are promised the peace, security, love, and approbation of the good, and the comforts of a clear conscience, which render this life truly happy.
II. INSPIRATION AND AUTHORSHIP.--With no important exception, Jewish and Christian writers have received this book as the inspired production of Solomon. It is the first book of the Bible prefaced by the name of the author. The New Testament abounds with citations from the Proverbs. Its intrinsic excellence commends it to us as the production of a higher authority than the apocryphal writings, such as Wisdom or Ecclesiasticus. Solomon lived five hundred years before the "seven wise men" of Greece, and seven hundred before the age of Socrates, Plato, and Aristotle. It is thus very evident, whatever theory of his sources of knowledge be adopted, that he did not draw upon any heathen repositories with which we are acquainted. It is far more probable, that by the various migrations, captivities, and dispersions of the Jews, heathen philosophers drew from this inspired fountain many of those streams which continue to refresh mankind amid the otherwise barren and parched deserts of profane literature.
As, however, the Psalms are ascribed to David, because he was the leading author, so the ascription of this book to Solomon is entirely consistent with the titles of the thirtieth and thirty-first chapters, which assign those chapters to Agur and Lemuel respectively. Of these persons we know nothing. This is not the place for discussing the various speculations respecting them. By a slight change of reading some propose to translate
Pr 30:1:
"The words of Agur, the son of her who was obeyed Massa," that is, "the queen of Massa"; and
Pr 31:1:
"The words of Lemuel, king of Massa"; but to this the earliest versions are contradictory, and nothing other than the strongest exegetical necessity ought to be allowed to justify a departure from a well-established reading and version when nothing useful to our knowledge is gained. It is better to confess ignorance than indulge in useless conjectures.
It is probable that out of the "three thousand proverbs"
(1Ki 4:32)
which Solomon spoke, he selected and edited
Pr 1:1-24:34
during his life.
Pr 25:1-29:27
were also of his production, and copied out in the days of Hezekiah, by his "men," perhaps the prophets Isaiah, Hosea, and Micah. Such a work was evidently in the spirit of this pious monarch, who set his heart so fully on a reformation of God's worship. Learned men have endeavored to establish the theory that Solomon himself was only a collector; or that the other parts of the book, as these chapters, were also selections by later hands; but the reasons adduced to maintain these views have never appeared so satisfactory as to change the usual opinions on the subject, which have the sanction of the most ancient and reliable authorities.
III. DIVISIONS OF THE BOOK.--Such a work is, of course, not susceptible of any logical analysis. There are, however, some well-defined marks of division, so that very generally the book is divided into five or six parts.
- The first contains nine chapters, in which are discussed and enforced by illustration, admonition, and encouragement the principles and blessings of wisdom, and the pernicious schemes and practices of sinful persons. These chapters are introductory. With few specimens of the proper proverb, they are distinguished by its conciseness and terseness. The sentences follow very strictly the form of parallelism, and generally of the synonymous species, only forty of the synthetic and four
(Pr 3:32-35)
of the antithetic appearing. The style is ornate, the figures bolder and fuller, and the illustrations more striking and extended.
- The antithetic and synthetic parallelism to the exclusion of the synonymous distinguish
Pr 10:1-22:16,
and the verses are entirely unconnected, each containing a complete sense in itself.
Pr 22:16-24:34
present a series of admonitions as if addressed to a pupil, and generally each topic occupies two or more verses.
Pr 25:1-29:27
are entitled to be regarded as a distinct portion, for the reason given above as to its origin. The style is very much mixed; of the peculiarities, compare parts two and three.
Pr 30:1-33
is peculiar not only for its authorship, but as a specimen of the kind of proverb which has been described as "dark sayings" or "riddles."
- To a few pregnant but concise admonitions, suitable for a king, is added a most inimitable portraiture of female character. In both parts five and six the distinctive peculiarity of the original proverbial style gives place to the modifications already mentioned as marking a later composition, though both retain the concise and nervous method of stating truth, equally valuable for its deep impression and permanent retention by the memory.
1
Pr 1:1-33.
简体中文
Pr 1:1-33.
在书名之后，作者阐明了本书教训的宗旨与性质。他以父亲般的口吻邀请人留意这些教训，并警告读者防备恶人的引诱。随后，在优美的拟人化笔法中，智慧以极其庄严感人的方式登场，公开邀请人接受她的教导，警告拒绝者，勉励接受者。
1-4.（见 导论 第I部分）。
英文原文
Pr 1:1-33.
After the title the writer defines the design and nature of the instructions of the book. He paternally invites attention to those instructions and warns his readers against the enticements of the wicked. In a beautiful personification, wisdom is then introduced in a most solemn and impressive manner, publicly inviting men to receive its teachings, warning those who reject, and encouraging those who accept, the proffered instructions.
1-4. (See
Introduction,
Part I).
2
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简体中文
2. 使人晓得……训诲——字面作「为使人晓得」，即这些著作的目的所在。
智慧——即以最佳手段达致最佳目的。在本书中通常用以指真实的敬虔。
训诲——纪律，借此人受训练。
分辨——字面作「为使分辨」，目的同上。
通达——即使人能分辨善恶的言语。
英文原文
2. To know . . . instruction--literally, "for knowing," that is, such is the design of these writings.
wisdom--or the use of the best means for the best ends, is generally employed in this book for true piety.
instruction--discipline, by which men are trained.
to perceive--literally, "for perceiving," the design (as above)
understanding--that is, words which enable one to discern good and evil.
3
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简体中文
3. 使人领受……智慧——为领受 谋略 所赐的纪律。这里的「智慧」与 Pr 1:2 的 希伯来文 不同，指审慎的谋略。可与愚妄人相反的特质相比较（Pr 16:22）。
仁义……公平——在一切对神对人的关系中正直之人的所有属性。
英文原文
3. To receive . . . of wisdom--For receiving that discipline which discretion imparts. The Hebrew for "wisdom" differs from that of
Pr 1:2,
and denotes rather discreet counsel. Compare the opposite traits of the fool
(Pr 16:22).
justice . . . equity--all the attributes of one upright in all his relations to God and man.
4
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4. 愚人——易被引向善或恶的人。平行句亦然。
少年人——没有经验的人。
谋略——或作分辨（Pr 3:21; 5:21）。
知识——字面作「筹画」，两种品质视其用途可为善或恶。此处为善，指用以逃避邪恶、寻得善美的谨慎。
英文原文
4. simple--one easily led to good or evil; so the parallel.
young man--one inexperienced.
subtilty--or prudence
(Pr 3:21; 5:21).
discretion--literally, "device," both qualities, either good or bad, according to their use. Here good, as they imply wariness by which to escape evil and find good.
5
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简体中文
5, 6. 智慧人以正当方法追求正当目的，必珍视这些著作。
领受——非指行动，而是所领受的内容。
智谋——治理的技巧与原则。
英文原文
5, 6. Such writings the wise, who pursue right ends by right means, will value.
learning--not the act, but matter of it.
wise counsels--or the art and principles of governing.
6
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简体中文
6. 明白——以致能……。这将是结果。
譬喻——（比较 旁注）。
智慧人的言语——（比较 Pr 1:2）。
隐语——（比较 Ps 49:4; Joh 16:25；并参阅 导论 第I部分）。
英文原文
6. To understand--so as to . . . such will be the result.
interpretation--(Compare Margin).
words of the wise--(Compare
Pr 1:2).
dark sayings--(Compare
Ps 49:4; Joh 16:25;
and see
Introduction,
Part I).
7
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简体中文
7. 敬畏耶和华——真敬虔的原则（比较 Pr 2:5; 14:26, 27; Job 28:28; Ps 34:11; 111:10; Ac 9:31）。
开端——首要部分，根基。
愚妄人——对神的性情与治理麻木不仁的人；因此即恶人。
英文原文
7. The fear of the Lord--the principle of true piety (compare
Pr 2:5; 14:26, 27; Job 28:28; Ps 34:11; 111:10; Ac 9:31).
beginning--first part, foundation.
fools--the stupid and indifferent to God's character and government; hence the wicked.
8
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简体中文
8. 我儿——这一为父的称呼表示对读者的慈爱关切。为子之心次于对神的敬虔，却能确保最卓越的赏赐（比较 Pr 6:20; Eph 6:2, 3）。
英文原文
8. My son--This paternal form denotes a tender regard for the reader. Filial sentiments rank next to piety towards God, and ensure most distinguished rewards (compare
Pr 6:20; Eph 6:2, 3).
9
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简体中文
9. 关于 Pr 1:9 的比喻，请比较 Ge 41:42; So 1:10; 4:9。
英文原文
9. On the figures of
Pr 1:9,
compare
Ge 41:42; So 1:10; 4:9.
10
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简体中文
10-19. 庄严地警告人防备试探。
引诱——字面作「开路」。
不可随从——罪在于同意或屈从试探，而非在于受试探。
英文原文
10-19. A solemn warning against temptation.
entice--literally, "open the way."
consent . . . not--Sin is in consenting or yielding to temptation, not in being tempted.
11
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简体中文
11-14. 以谋杀与抢劫作为具体例证。
埋伏……暗中等候——表达努力与盼望成功隐匿。
吞下……阴间——彻底毁灭受害者与罪行的痕迹（Nu 16:33; Ps 55:15）。
恶行丰厚的赏赐被许为这条轻易安全之途的果实。
英文原文
11-14. Murder and robbery are given as specific illustrations.
lay wait . . . lurk privily--express an effort and hope for successful concealment.
swallow . . . grave--utterly destroy the victim and traces of the crime
(Nu 16:33; Ps 55:15).
Abundant rewards of villainy are promised as the fruits of this easy and safe course.
15
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简体中文
15, 16. 与恶人交往（道或路径）是危险的。当避开罪的开端（Pr 4:14; Ps 1:1; 119:101）。
英文原文
15, 16. The society of the wicked (way or path) is dangerous. Avoid the beginnings of sin
(Pr 4:14; Ps 1:1; 119:101).
17
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简体中文
17-19. 受警戒的人当逃避危险，正如鸟儿本能地避开眼前张开的网罗。但愚顽的罪人却奔向自己的灭亡（诗9:16），他们贪图利益，在那毁灭自己的计谋上反得逞（提前6:10），不仅未能网罗他人，反倒招致自身的毁灭。
英文原文
17-19. Men warned ought to escape danger as birds instinctively avoid visibly spread nets. But stupid sinners rush to their own ruin
(Ps 9:16),
and, greedy of gain, succeed in the very schemes which destroy them
(1Ti 6:10),
not only failing to catch others, but procuring their own destruction.
20
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简体中文
20-33. 有些解经家认为这段呼吁是神儿子以智慧之名所说的话（比较路11:49）。另一些人则认为，智慧作为在劝导与提醒之事上特别运用的神性属性，在此被人格化，代表神。无论哪种说法，这都是极为庄重神圣的训诲，其内容与精神充满福音意味，感人至深（见箴8:1注释）。
智慧——原文作复数「智慧们」，用复数或因不寻常的含义，或为表明智慧极其卓越（比较箴9:1）。
街市——或作最公开的场所，并非隐秘之处。
英文原文
20-33. Some interpreters regard this address as the language of the Son of God under the name of Wisdom (compare
Lu 11:49).
Others think that wisdom, as the divine attribute specially employed in acts of counsel and admonition, is here personified, and represents God. In either case the address is a most solemn and divine admonition, whose matter and spirit are eminently evangelical and impressive (see on
Pr 8:1).
Wisdom--literally, "Wisdoms," the plural used either because of the unusual sense, or as indicative of the great excellency of wisdom (compare
Pr 9:1).
streets--or most public places, not secretly.
21
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简体中文
21. 进一步以指代最常聚集之所的词语，表明其公开性。
英文原文
21. The publicity further indicated by terms designating places of most common resort.
22
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简体中文
22. 愚蒙人——（比较箴1:4。）
愚蒙——暗示无知。
亵慢人——（诗1:1）——既藐视又拒绝真理的人。
愚昧人——虽用字与箴1:7不同，但含义相同。
英文原文
22. simple ones--(Compare
Pr 1:4).
simplicity--implying ignorance.
scorners--
(Ps 1:1)
--who despise, as well as reject, truth.
fools--Though a different word is used from that of
Pr 1:7,
yet it is of the same meaning.
23
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简体中文
23. 责备——暗示当受定罪（比较约16:8旁注）。
倒出——丰丰满满地赐予。
我的灵——无论是人格化之智慧的灵，还是基督的灵，都是属神的执行者。
英文原文
23. reproof--implying conviction deserving it (compare
Joh 16:8,
Margin).
pour out--abundantly impart.
my spirit--whether of wisdom personified, or of Christ, a divine agent.
24
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简体中文
24. 伸手——恳切，尤其在恳求时，用此比眸表达（比较伯13:13；诗68:31，88:9）。
英文原文
24. stretched . . . hand--Earnestness, especially in beseeching, is denoted by the figure (compare
Job 11:13; Ps 68:31; 88:9).
25
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简体中文
25. 藐视——当作毫无价值而拒绝。
不肯——原文作「不愿或不倾向。」
英文原文
25. set at naught--rejected as of no value.
would none of--literally, "were not willing or inclined to it."
26
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简体中文
26、27. 他们遭难时，祂不仅拒绝帮助，更以嗤笑加增他们的苦难。
英文原文
26, 27. In their extreme distress He will not only refuse help, but aggravate it by derision.
27
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简体中文
27. 恐惧——恐惧的对象。
荒凉——原文作「赠闹的声音」，指他们彻底的混乱。
毁灭——或作灾祸（箴1:26），比作狂风，因其致命的迅速。
患难——（诗4:1，44:11。）
紧迫——无法逃脱的压迫状态，最深的绝望。
英文原文
27. fear--the object of it.
desolation--literally, "a tumultuous noise," denoting their utter confusion.
destruction--or calamity
(Pr 1:26)
compared to a whirlwind, as to fatal rapidity.
distress--
(Ps 4:1; 44:11).
anguish--a state of inextricable oppression, the deepest despair.
28
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简体中文
28. 如今无论祷告或殷勤寻求都无济于事（箴8:17）。
英文原文
28. Now no prayers or most diligent seeking will avail
(Pr 8:17).
29
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简体中文
29、30. 罪人迷惘的拒绝招致他的灭亡。
英文原文
29, 30. The sinner's infatuated rejection brings his ruin.
31
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简体中文
31. 道上的……果子——行为的结局（赛3:10；结11:21；罗6:21；加6:7、8）。
饱足——甚至到满溢（诗123:4）。
英文原文
31. fruit . . . way--result of conduct
(Isa 3:10; Eze 11:21; Ro 6:21; Ga 6:7, 8).
be filled--even to repletion
(Ps 123:4).
32
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简体中文
32. 背道——即背离箴1:23的呼唤。
愚蒙人——如箴1:22所用。
安逸——平静，暗示漠不关心。
英文原文
32. turning away--that is, from the call of
Pr 1:23.
simple--as in
Pr 1:22.
prosperity--quiet, implying indifference.
33
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简体中文
33. 安然居住——字面意为“在信心中”
（De 12:10）。
享安息——或作安逸，处于真正的丰盛之中。
脱离恐惧——毫无惧怕。
英文原文
33. dwell safely--literally, "in confidence"
(De 12:10).
be quiet--or at ease, in real prosperity.
from fear--without fear.
引言
一、箴言的性质与用途
箴言是一种精炼的语句，扼要地表达某种已确立的真理，可有多种例证与应用。该词源于拉丁文，字面意为 代表一个词、言论或论述，即以一当多。希伯来文 中表示「箴言」的词（mashal）意为「比较」。许多人认为，该词之所以被采用，是因为箴言的形式或内容、或二者兼有，都含有 比较 的观念。大多数箴言以对句或三联的形式、或其变体呈现，各组成部分在结构与长度上相互对应，仿佛为便于相互比较而排列。这些箴言展示了平行体的种种变化，而平行体正是 希伯来文 诗体的显著特征。请参阅诗歌书 导论。许多箴言在所表达的情感中也明显涉及比较的观念（比较 Pr 12:1-10; 25:10-15; 26:1-9）。
然而有时，比较的某一成分被有意省略，让读者凭敏锐的悟性或研读加以补充，于是箴言便以「谜语」或「隐语」的形式呈现（比较 Pr 30:15-33; 1:6; Ps 49:4）。
这种由此成为箴言文体显著标志的精炼表达方式，也被用于连续的论述，即便其中并不总是保留比较的痕迹——无论是形式上还是内容上（比较 Pr 1:1-9:18）。
在 Eze 17:1; 24:3 中，我们看到同一个词被恰当地译为「比喻」，用以指称一种含例证的论述。又，希腊文 译本采用了一个词 parabola（「比喻」），福音书作者（约翰除外）以此指主同类性质的讲论。该词似乎也含有比较之意，尽管那未必是其首要含义。因此，箴言体与比喻体的写作，原本且本质上或许是同一回事。箴言是「浓缩的比喻，比喻则是借充分例证而扩展的箴言」。这样，箴言便成为某个比喻的寓意或主题——有时它先于比喻出现（如 Mt 19:30，比较 Pr 20:1），有时则紧随其后（如 Mt 22:1-16; Lu 15:1-10）。
由于这种文体是诗体，适合表达如预言那般高阶的诗意情感，所以我们也看到同一术语被用来指称此类作品（比较 Nu 23:7; Mic 2:4; Hab 2:6）。
虽然 希伯来人 对箴言与比喻使用同一术语，但 希腊文 却用两个词。不过圣经作者未必始终意识到这种区别。表示箴言的词是 paroimia，希腊文 译者用这个词作为本书的书名，显然是特别参照了箴言后来被定义为一种老生常谈式的精炼说法——这似乎是该词最恰当的含义。约翰则用同一个词指称主的教导，因为其中具有特征的隐晦性（比较 Pr 16:25-29，希腊文），甚至也用以指其例证性的讲论（Pr 10:6），因其意义并不能立刻为所有听众所领会。
这种教导形式非常有助于学习者。句子的平行结构、思想的重复、对比或比较，都有助于增进记忆。倘若扩展为长篇逻辑论述，可能因篇幅过长或结构复杂而难以留下持久印象的那些实践智慧格言，就这样被压缩为精炼、且多半极为平白的陈述。这种教导方式，在一切民族的成文或口传文学中都独具特色，在东方尤为流行，古今皆然。
然而在本书中，我们所领受的箴言智慧，带有神默示的印记为印证。神屈尊在人生一切关系所涉及的实际事务上作我们的教师。祂使自己的教导适合于朴实无文之人，并以这种鲜明有力的方式，呈现了对祂和对邻舍当尽义务的大原则。在一切正当行为的根本动机——敬畏神——之外，又加上了一切合法且次要的激励，如名誉、利益、爱、畏惧与天然情感。除了因觉察神公正而发的审判所激起的恐惧之外，不敬、不义、放荡、怠惰、懒惰、怠惰、醉酒与荒宴在现世无可避免的后果，也警告我们远避恶行。除了在永恒中随之而来的真敬虔之赏赐以外，又应许赐下使今生真正幸福的平安、稳妥、善人的爱戴与称赞，以及无愧良心的安慰。
二、默示与作者
犹太与基督徒作者们，除无关紧要的例外，都一致接纳本书为所罗门受默示而写成的作品。本书是圣经中第一卷以作者名字冠于卷首的书。新约中大量引用箴言。其内在的卓越性，使它有别于《所罗门智慧书》或《便西拉智训》等次经著作，向我们举荐为出自更高权威之手。所罗门生活的时代，比希腊「七贤」早五百年，比苏格拉底、柏拉图和亚里士多德早七百年。因此十分显然，无论对他知识的来源采取何种理论，他都不是从我们所知的异邦宝库中汲取材料。更可能的是，因着犹太人的多次迁移、被掳与离散，异邦哲人从这默示的泉源中汲取了许多溪流，至今仍在世俗文学那原本荒芜干旱的旷野中滋润着人类。
然而，正如诗篇因大卫为主要作者而归于大卫名下，本书归于所罗门名下，也完全与第三十、三十一章的标题彼此相合——那两章分别归给亚古珥和利慕伊勒。关于这些人物我们一无所知。此处不宜讨论有关他们的种种臆测。借少许经文的改动，有人提议将 Pr 30:1 译为「雅基的儿子亚古珥的言语，即被玛撒所顺服之母」，即「玛撒王后」；将 Pr 31:1 译为「玛撒王利慕伊勒的言语」。但最早的译本与此相左，而且除非有最强的解经需要，否则在对我们的认识毫无益处的情况下，不应偏离已经确立的读法与译本。与其沉溺于无用的猜测，不如承认无知。
所罗门曾说过「三千句箴言」（1Ki 4:32），他很可能从中挑选并编辑了 Pr 1:1-24:34。Pr 25:1-29:27 同样出自他手，并由希西家的「臣仆」——或许是先知以赛亚、何西阿和弥迦——在希西家年间誊录。这样的工作显然符合这位敬虔君王的心志，他全心致力于改革对神的敬拜。有学者竭力主张一种理论，认为所罗门本人只是收集者；或认为本书其他部分，如这几章，也是后人所选。然而为维护这些观点而提出的理由，从未令人满意到足以改变有关此问题的通行见解——那些见解得到了最古老、最可靠权威的支持。
三、本书的划分
这样的著作当然无法进行任何逻辑分析。然而其中也有一些明确的分界标志，因此本书一般被分为五或六部分。
第一部分共九章，其中以例证、劝诫与勉励阐明并强调智慧的原则与福分，以及罪人的恶谋与恶行。这几章属于导论性质。虽少有真正的箴言样本，却在精炼与凝练上独具特色。句子严格遵循平行体形式，且一般为同义型，仅出现四十处综合型平行与四处（Pr 3:32-35）反义型平行。文体华美，意象更见大胆丰满，例证也更为鲜明而广阔。
反义型与综合型平行体（排除同义型）是 Pr 10:1-22:16 的特征，各节之间毫无关联，每一节本身即含一个完整意义。
Pr 22:16-24:34 呈现一连串仿佛对门徒而发的劝诫，通常每个主题占两节或更多。
Pr 25:1-29:27 因上述关于其来源的理由，有资格被视为一个独立部分。文体颇为混杂；其特点可与第二、第三部分相比较。
Pr 30:1-33 之所以独特，不仅在于其作者，也在于它可作为被描述为「隐语」或「谜语」的那类箴言的样本。
在几则适用于君王、含蓄而简练的劝诫之后，加上了一幅无与伦比的女性品格画像。在第五、第六两部分中，原初箴言体的独特风格让位于前述标志着后期作品的种种变化，但二者都保留了那种简练而有力的真理陈述方式，对于深刻的印象与持久的记忆同样宝贵。