Proverbs 10-26

New American Bible (Revised Edition)

Footnotes

1. 10:1–22:16 The Proverbs of Solomon are a collection of three hundred and seventy-five proverbs on a wide variety of subjects. No overall arrangement is discernible, but there are many clusters of sayings related by vocabulary and theme. One thread running through the whole is the relationship of the “son,” the disciple, to the parents, and its effect upon the house(hold). In chaps. 10–14 almost all the proverbs are antithetical; “the righteous” and “the wicked” (ethical), “the wise” and “the foolish” (sapiential), and “the devout, the pious” and “the irreverent” (religious). Chapters 15–22 have fewer sharp antitheses. The sayings are generally witty, often indirect, and are rich in irony and paradox.
2. 10:1

   The opening saying ties the whole collection to the first section, for “son,” “father,” and “mother” evoke the opening line of the first instruction, “Hear, my son, your father’s instruction, and reject not your mother’s teaching.” The son is the subject of parental exhortation throughout chaps. 1–9. This is the first of many sayings on domestic happiness or unhappiness, between parents and children (e.g., 15:20; 17:21) and between husband and wife (e.g., 12:4; 14:1). Founding or maintaining a household is an important metaphor in the book.

   Adult children represented the family (headed by the oldest married male) to the outside world. Foolishness, i.e., malicious ignorance, brought dishonor to the parents and the family.

3. 10:2 Death: untimely, premature, or sorrowful. The word “death” can have other overtones (see Wis 1:15).
4. 10:3 The last of the three introductory sayings in the collection, which emphasize, respectively, the sapiential (v. 1), ethical (v. 2), and religious (v. 3) dimensions of wisdom. In this saying, God will not allow the appetite of the righteous to go unfulfilled. The appetite of hunger is singled out; it stands for all the appetites.
5. 10:6 This saying, like several others in the chapter, plays on the different senses of the verb “to cover.” As in English, “to cover” can mean to fill (as in Is 60:2) and to conceal (as in Jb 16:18). Colon B can be read either “violence fills the mouth (= head) of the wicked” or “the mouth of the wicked conceals violence.” The ambiguity is intentional; the proverb is meant to be read both ways.
6. 10:7 The name of the righteous continues to be used after their death in blessings such as “May you be as blessed as Abraham,” but the wicked, being enemies of God, do not live on in anyone’s memory. Their names rot with their bodies.
7. 10:8 The wise take in instruction from their teachers but those who expel or pour out folly through their words will themselves be expelled.
8. 10:12 Love covers all offenses: a favorite maxim in the New Testament; cf. 1 Cor 13:7; Jas 5:20; 1 Pt 4:8. Cf. also Prv 17:9.
9. 10:13 An unusual juxtaposition of “lips” and “back.” Those who have no wisdom on their lips (words) are fated to feel a punishing rod on their back.
10. 10:15 An observation rather than a moral evaluation of wealth and poverty; but cf. 18:10–11.
11. 10:16 Wages are a metaphor for reward and punishment. The Hebrew word does not mean “sin” here but falling short, a meaning that is frequent in Proverbs. Cf. Rom 6:1: “But what profit did you get then from the things of which you are now ashamed? For the end of those things is death.”
12. 10:21 The wise by their words maintain others in life whereas the foolish cannot keep themselves from sin that leads to premature death.
13. 10:22 Human industry is futile without divine approval; cf. Ps 127:1–2; Mt 6:25–34.
14. 10:28 The thought is elliptical. Joy comes from fulfillment of one’s plans, which the righteous can count on. The opposite of joy thus is not sadness but unfulfillment (“perishes”).
15. 10:32 The word used for “favor” is favor shown by an authority (God or the king), not favor shown by a peer. A righteous person’s words create a climate of favor and acceptance, whereas crooked words will not gain acceptance. In Hebrew as in English, straight and crooked are metaphors for good and wicked.
16. 11:1 The word pair “abomination” and “delight” (= acceptable) to God is common in Proverbs. Originally the language of ritual, the words came to be applied to whatever pleases or displeases God (cf. also 11:20). False weights were a constant problem even though weights were standardized. Cf. 20:23; Hos 12:8; Am 8:5.
17. 11:2 Disgrace is the very opposite of what the proud so ardently want. Those who do not demand their due receive wisdom.
18. 11:4 Cf. note on 10:2. A day of wrath is an unforeseen disaster (even death). Only one’s relationship to God, which makes one righteous, is of any help on such a day.
19. 11:5 In Hebrew as in English, “way” means the course of one’s life; similarly, “straight” and “crooked” are metaphors for morally straightforward and for bad, deviant, perverted.
20. 11:7 An ancient scribe added “wicked” to person in colon A, for the statement that hope ends at death seemed to deny life after death. The saying, however, is not concerned with life after death but with the fact that in the face of death all hopes based on one’s own resources are vain. The aphorism is the climax of the preceding six verses; human resources cannot overcome mortality (cf. Ps 49:13).
21. 11:9 What the wicked express harms others; what the righteous leave unsaid protects. Verses 9–14 are related in theme: the effect of good and bad people, especially their words, on their community.
22. 11:15 Proverbs is opposed to providing surety for another’s loan (see note on 6:1–5) and expresses this view throughout the book.
23. 11:16 Wealth and esteem are good things in Proverbs, but the means for acquiring them are flawed. As precious gifts, they must be granted, not taken. The esteem of others that depends on beauty is as fleeting as beauty itself (cf. 31:30) and the wealth acquired by aggressive behavior lasts only as long as one has physical strength.
24. 11:20 The terminology of ritual (acceptable and unacceptable sacrifice, “abomination” and “delight”) is applied to human conduct as in v. 1. The whole of human life is under divine scrutiny, not just ritual.
25. 11:22 Ear and nose rings were common jewelry for women. A humorous saying on the priority of wisdom over beauty in choosing a wife.
26. 11:24 A paradox: spending leads to more wealth.
27. 11:27 The saying is about seeking one thing and finding another. Striving for good leads to acceptance by God; seeking evil means only that trouble will come. The same Hebrew word means evil and trouble.
28. 11:30 Most translations emend Hebrew “wise person” in colon B on the basis of the Greek and Syriac translations to “violence” (similar in spelling), because the verb “to take a life” is a Hebrew idiom for “to kill” (as also in English). The emendation is unnecessary, however, for the saying deliberately plays on the odd meaning: the one who takes lives is not the violent but the wise person, for the wise have a profound influence upon life. There is a similar wordplay in 29:10.
29. 11:31 The saying is not about life after death; “on the earth” means life in the present world. The meaning is that divine judgment is exercised on all human action, even the best. The thought should strike terror into the hearts of habitual wrongdoers.
30. 12:1 Discipline in Proverbs is both doctrine and training. The path to wisdom includes obedience to teachers and parents, acceptance of the community’s traditions.
31. 12:2 The antithesis is between the good person who, by reason of that goodness, already has divine acceptance, and the wicked person who, despite great effort, gains only condemnation.
32. 12:3 Human beings are described as “made secure” in Jb 21:8; Ps 101:7; 102:29. “Root” in the context means enduring to succeeding generations, as in Mal 3:19 and Jb 8:17.
33. 12:4 In Proverbs a crown is the result and sign of wise conduct. A good wife is a public sign of the husband’s shrewd judgment and divine blessing (crown), whereas a bad wife brings him inner pain (rot in the bones).
34. 12:5 The opposite of “just” is not injustice but “deceit.” The wicked will be deceived in their plans in the sense that their planning will not succeed.
35. 12:6 Words are a favorite theme of Proverbs. The words of the wicked effect harm to others whereas the words of the righteous protect themselves.
36. 12:8 The heart, the seat of intelligence, will eventually be revealed in the actions that people do, either for praise or for blame.
37. 12:10 The righteous are sympathetically aware of the needs of their livestock and prosper from their herd’s good health. The wicked will pay the price for their self-centeredness and cruelty.
38. 12:11 The second line clarifies the first: idleness will give one plenty of nothing. “Lacking sense” is a common phrase for fools.
39. 12:12 A difficult, possibly corrupt saying, but there is no good alternative to the Hebrew text. The wicked desire what the malevolent have captured or killed, but their actions will go for naught because they invite punishment. The righteous, on the other hand, will bear fruit.
40. 12:14 The saying contrasts words and deeds. “Fruit” here is not what one normally eats, as in 1:31; 8:19; 31:16, 31, but the consequences of one’s actions. In the second line the things that issue from one’s hands (one’s deeds) come back to one in recompense or punishment. Prv 13:2a and 18:20 are variants. Cf. Mt 7:17; Gal 6:8.
41. 12:17 What is the rule of thumb for judging legal testimony? Look to the ordinary conduct and daily speech of a witness.
42. 12:19 The saying has a double meaning: lies are quickly found out whereas truthful statements endure; truth-tellers, being favored by God, live long lives, whereas liars invite punishment.
43. 12:23 “Knowledge” here is “what one knows, has in one’s heart,” not knowledge in general. Fools reveal all they have stored in their heart and it naturally turns out to be folly. Revealing and concealing are constant themes in Proverbs.
44. 13:1 Another in the series on the household, this one on the relation of parents and children. See under 10:1. The scoffer in Proverbs condemns discipline and thus can never become wise. Wise adult children advertise to the community what they received from their parents, for children become wise through a dialectical process involving the parents. A foolish adult child witnesses to foolish parents.
45. 13:2 One’s mouth normally eats food from outside, but in the moral life, things are reversed: one eats from the fruit of one’s mouth, i.e., one experiences the consequences of one’s own actions. Since the mouth of the treacherous is filled with violence, one must assume that they will some day endure violence.
46. 13:3 Preserve themselves: in Hebrew, literally to preserve the throat area, the moist breathing center of one’s body, thus “life,” “soul,” or “self.” There is wordplay: if you guard your mouth (= words) you guard your “soul.” Fools, on the other hand, do not guard but open their lips and disaster strikes. A near duplicate is 21:23.
47. 13:7 Appearances can be deceiving; possessions do not always reveal the true state of a person.
48. 13:8 Related to v. 7. Possessions enable the wealthy to pay ransom but the poor are “protected” by lack of possessions: they never hear the threat of the pursuer. Cf. the use of the word “threat” in Is 30:17.
49. 13:9 Light…lamp: symbols of life and prosperity; cf. 4:18–19.
50. 13:12 “Tree of life” occurs in Gn 2–3, Prv 3:18; 11:30; 13:12; 15:4, and Rev 2:7; 22:2, 14, 19. It provides food and healing.
51. 13:13 Must pay for it: lit., “is pledge to it,” i.e., just as one who has pledged or provided surety for another’s loan is obligated to that pledge, so one is not free of a command until one performs it.
52. 13:15 As the behavior of the wise wins them favor that increases their prosperity, like Abigail with David in 1 Sm 25, so the way (= conduct) of the faithless ruins their lives.
53. 13:16 Like 12:23 and 15:2, 3, the saying is about revealing and concealing. The wise reveal their wisdom in their actions whereas fools “parade,” spread out their folly for all to see. The verb is used of vendors spreading their wares and of birds spreading their wings.
54. 13:18 The saying plays on letting go and holding on. Wisdom consists in not rejecting discipline and being open to the comments of others, even if they are reproving comments.
55. 13:23 An observation on the poor. The lands of the poor are as fertile as anyone’s, for nature does not discriminate against them. Their problem is lack of justice, which puts their harvest at risk from unscrupulous human beings.
56. 14:1 The relationship between Wisdom, personified as a woman, and building a house is a constant theme. As elsewhere, the book here warns against the wrong woman and praises the right woman.
57. 14:4 If one has no animals, one does not have the burden of keeping the crib full, but without them one will have no crops to fill the barn. Colon B reverses the sense of colon A and also reverses the consonants of bar (“clean”) to rab (“abundant”).
58. 14:5 On discerning the truthfulness of witnesses; see 12:17.
59. 14:8 Wisdom enables the shrewd to know their path is right but folly leads fools on the wrong path (“deceit”), which calls down retribution.
60. 14:10 The heart in Proverbs is where a person’s sense impressions are stored and reflected upon. It is thus one’s most personal and individual part. One’s sorrows and joys (= the full range of emotions) cannot be shared fully with another. Verse 13 expresses the same individuality of the human person.
61. 14:11 The traditional fixed pair “house” and “tent” is used to express the paradox that a house can be less secure than a tent if there is no justice.
62. 14:15 The naive gullibly rely on others’ words whereas the shrewd watch their own steps.
63. 14:18 The inner quality of a person, simple or wise, will eventually be revealed.
64. 14:21 The paradox is that anyone who spurns the hungry will lack something, but anyone who shows mercy (presumably by giving to the poor) will gain prosperity.
65. 14:29 A series of puns on short and long; lit., “long of nostrils (idiom for “patient”), large in wisdom, / short in breath (idiom for “impatient”), makes folly tall.”
66. 14:33 Wisdom can remain silent in a wise person as a welcome friend. But it must speak out among fools, for the dissonance is so strong.
67. 14:34 The rare noun “disgrace” occurs elsewhere only in Lv 20:17. In measuring the greatness of a nation, one is tempted to consider territory, wealth, history, but the most important criterion is its relationship to God (“justice”).
68. 15:1–7 These verses form a section beginning and ending with the topic of words.
69. 15:1 Paradoxically, where words are concerned soft is powerful and hard is ineffective.
70. 15:5 One becomes wise by keeping and foolish by rejecting. One must accept the tradition of the community.
71. 15:7 “Lips” and “heart” are a fixed pair, in Proverbs signifying, respectively, expression and source. The wise disseminate what they have in their heart, but the wicked are unsound even in the source of their words, their hearts.
72. 15:10 Discipline, always a good thing in Proverbs, seems bad to those deliberately wandering from justice.
73. 15:11 Sheol and Abaddon: terms for the abode of the dead, signifying the profound obscurity which is open nevertheless to the sight and power of God; cf. 27:20.
74. 15:14 The contrasts include heart (organ of reflection) and mouth (organ of expression), and the wise and fools. One type feeds its mind with wisdom and the other feeds its face with folly.
75. 15:15 Good heart does not refer to good intentions but to an instructed mind. Wisdom makes poverty not only bearable but even joyful like the joy of feast days.
76. 15:16–17 The sages favor wealth over poverty—but not at any price; cf. Ps 37:16.
77. 15:21 The word “joy” occurs in the first line of vv. 20, 21, and 23. The state of folly is joy to a fool but the wise person is totally absorbed in keeping on the right or straight road.
78. 15:22 Failure to consult makes it likely a plan will not succeed. The point is nicely made by contrasting the singular number in the first line (“no counsel”) with the plural number in the second line (“many advisers”).
79. 15:23 Conversation is the art of saying the right thing at the right time. It gives pleasure to speaker and hearer alike.
80. 15:24 Death is personified as Sheol, the underworld. “Up” and “down” in Hebrew as in English are metaphors for success and failure (see Dt 28:43). One who stays on the path of life need not fear the punishment that stalks sinners.
81. 15:26 “Pure” here means acceptable. The language of ritual (acceptable or pure) is applied to ordinary human actions. “Gracious words” are words that bring peace to the neighbor.
82. 15:27 The same lesson as the opening scene of Proverbs (1:8–19): one cannot build a house by unjust gain. Injustice will come back upon a house so built.
83. 15:31 To become wise, one must hear and integrate perspectives contrary to one’s own, which means accepting “reproof.” Wisdom does not isolate one but places one in the company of the wise.
84. 16:1 Words, like actions, often produce results different from those which were planned, and this comes under the agency of God.
85. 16:2 “Pure” in a moral sense for human action is found only in Job and Proverbs. As in v. 1, the contrast is between human intent and divine assessment.
86. 16:4 Even the wicked do not lie outside God’s plan.
87. 16:5 Proud heart: lit., “high of heart.” To forget one is a fallible human being is so basic an error that one cannot escape exposure and punishment.
88. 16:6 As v. 5 used the language of worship to express what is acceptable or not to God, so this saying uses similar language to declare that lovingly loyal conduct undoes the effects of sin.
89. 16:9 As in vv. 1–3, the antithesis is between human plans and divine disposal. The saying uses the familiar metaphor of path for the course of life.
90. 16:10 Six sayings on the king and his divine authority begin here, following the series of sayings about the Lord’s governance in 15:33–16:9, in which “Lord” was mentioned nine times.
91. 16:15 The last of six sayings about the king. In the previous verse, royal wrath means death; in this verse royal favor means life. It is significant that royal favor is compared to something not under human control—the clouds preceding the spring rains.
92. 16:16 The point of comparison is the superiority of the pursuit of wisdom and gold, not the relative merits of wealth and wisdom.
93. 16:17 In the metaphor of the two ways, the way of the righteous is protected and the way of the wicked is unprotected. Since the path of the righteous leads therefore away from trouble, one’s task is to stay on it, to “attend to” it.
94. 16:26 The adage puzzled ancient and modern commentators. The meaning seems to state the paradox that a person does not toil to feed the gullet but that the gullet itself “toils” in the sense that it forces the person to work. As often in Proverbs, the sense organ stands for the faculty by metonymy. Cf. Eccl 6:7.
95. 16:30 A restless or twitching eye or lip betrays the condition of the heart (cf. 6:13).
96. 16:33 Dice were given meanings of “yes” or “no” and then cast for their answer. What came out was the decision. Here the saying interprets the sequence of actions: a human being puts the dice in the bag but what emerges from the bag is the Lord’s decision.
97. 17:1 A “better than” saying, stating the circumstances when a dry crust is better than a banquet. Peace and fellowship give joy to a meal, not the richness of the food. For a similar thought, see 15:16 and 16:8.
98. 17:2 Ability is esteemed more highly than ties of blood.
99. 17:8 An observation on the effect of the bribe upon the bribe-giver: it gives an intoxicating feeling of power (“seems”). In v. 23 the evil effects of a bribe are noted.
100. 17:9 A paradox. One finds (love, friend) by concealing (an offense), one loses (a friend) by revealing (a secret). In 10:12 love also covers over a multitude of offenses.
101. 17:10 A wonderful comment on the openness and sensitivity of the wise and the foolish. One type learns from a single word and for the other one hundred blows are not enough.
102. 17:11 The irony is that such people will meet up with what they so energetically pursue—in the form of an unrelenting emissary sent to them.
103. 17:12 Humorous hyperbole. An outraged dangerous beast poses less danger than a fool.
104. 17:13 The paradox is that to pay out evil for good means that the evil will never leave one’s own house.
105. 17:16 The exhortation to acquire or purchase wisdom is common in Proverbs. Fools misunderstand the metaphor, assuming they can buy it with money. Their very misunderstanding shows they have no “heart” = mind, understanding. Money in the hand is no good without such a “heart” to store it in.
106. 17:19 Build their gate high: a symbol of arrogance.
107. 17:20 The saying employs the familiar metaphors of walking = conducting oneself (“fall into trouble”), and of straight and crooked = right and wrong (“perverse,” “double-tongued”).
108. 17:23 A sharp look at the sly withdrawing of a bribe from the pocket and a blunt judgment on its significance.
109. 17:24 Wisdom is visible on the countenance (i.e., mouth, lips, tongue) of the wise person; its ultimate source is the heart. Fools have no such source of wisdom within them, a point that is nicely made by referring to the eye of the fool, roving over the landscape.
110. 17:28 Related to v. 27. Words provide a glimpse into the heart. In the unlikely event that fools, who usually pour out words (15:2), were to say nothing, people would not be able to see their folly and would presume them intelligent. Alas, the saying is contrary to fact.
111. 18:2 One grows in wisdom by listening to others, but fools take delight in expounding the contents of their minds.
112. 18:4 Words express a person’s thoughts (“deep waters”), which in turn become accessible to others. Cf. 20:5a.
113. 18:6 The bold personification of lips and mouth is similar to Ps 73:9, “They set their mouths against the heavens, their tongues roam the earth.” Careless words can lead one into serious trouble.
114. 18:10–11 Contrast this judgment with the observation in 10:15.
115. 18:13 To speak without first listening is characteristic of a fool; cf. 10:14; Sir 11:8.
116. 18:14 The paradox is that something as slight as a column of air offers protection against the encroachment of death. If it is stilled, nothing, no matter how powerful, can substitute for it.
117. 18:15 “Knowledge” here refers to what one knows, not knowledge in itself. The mind acquires and stores it, the ear strains toward it.
118. 18:17 A persuasive speech in court can easily make one forget there is another side to the question. When the other party speaks, people realize they made a premature judgment. The experience at court is a lesson for daily life: there are two sides to every question.
119. 18:18 See note on 16:33.
120. 18:19 The Greek version, followed by several ancient versions, has the opposite meaning: “A brother helped by a brother is like a strong and lofty city; it is strong like a well-founded palace.” The Greek is secondary as is shown by the need to supply the phrase “by a brother”; further, the parallelism is inadequate. The Hebrew is to be preferred.
121. 18:20 Fruit from the earth is our ordinary sustenance, but “the fruit of one’s lips,” i.e., our words, also affect our well-being. If our words and our deeds are right, then we are blessed, our “belly is filled.”
122. 18:21 This enigmatic saying has provoked many interpretations, e.g., judicious speech brings a reward; those who love the tongue in the sense of rattling on must face the consequences of their loquacity. This translation interprets the verb “love” in colon B in its occasional sense of “choose” (e.g., 12:1; 20:13; Dt 4:37) and interprets its pronominal object as referring to both death and life in colon A. Death and life are set before every person (cf. Dt 30:15–20) and we have the power to choose either one by the quality of our deeds. Words (= “the tongue”) are regarded here as the defining actions of human beings.
123. 19:2 When not guided by wisdom, appetite—or desire—is not good. “Running feet” (so the Hebrew) miss the mark, i.e., do not reach their destination.
124. 19:3 One’s own folly destroys one’s life. It is an indication of that folly that one blames God rather than oneself.
125. 19:5 The punishment fits the crime: those who abuse the legal system will be punished by the same system. They will not be acquitted.
126. 19:7 Closely related to vv. 4 and 6. An observation, not without sympathy, on the social isolation of poor people.
127. 19:8 Wisdom benefits the one who practices it.
128. 19:11 The paradox is that one obtains one thing by giving up another.
129. 19:12 An observation on the exercise of royal power. Both images suggest royal attitudes are beyond human control. Colon A is a variant of 20:2a and colon B of 16:15b.
130. 19:13 One of many sayings about domestic happiness. The perspective is male; the two greatest pains to a father is a malicious son and an unsuitable wife. The immediately following saying is on the noble wife, perhaps to make a positive statement about women.
131. 19:18 The pain of disciplining the young cannot be compared with the danger no discipline may bring. The chief reason for disciplining the young is their capacity to change; excluded thereby are revenge and punishment.
132. 19:22 The proverb has been read in two ways: (1) “Desire (greed) is a shame to a person,” which assumes the rare Hebrew word for “shame” is being used; (2) “What is desired in a person is fidelity.” The second interpretation is preferable. The context may be the court: better to forego money (a bribe) than perjure oneself.
133. 19:26 Children who disgrace the family equivalently plunder their father’s wealth and expel their mother from the home.
134. 19:27 The meaning was disputed even in antiquity. The interpretation that most respects the syntax is to take it as ironic advice as in 22:6: to stop (listening) is to go (wandering).
135. 20:1 The cause stands for its effect (wine, drunken behavior). In Proverbs wine is a sign of prosperity and a symbol of feasting (3:10; 4:17; 9:2, 5) but also a potential threat to wisdom as in 20:1; 21:17; 23:29–35.
136. 20:3 The honor that one might seek to gain from fighting comes of itself to the person who refrains from fighting.
137. 20:5 The heart is where human plans are made and stored; they remain “deep water” until words reveal them to others. The wise know how to draw up those waters, i.e., express them. Cf. 18:4.
138. 20:8 The royal throne is established in justice and the king is the agent of that justice.
139. 20:9 A claim to sinlessness can be merely self-deception; see 16:2; cf. also 15:11.
140. 20:11 The verb in colon A can mean either “to make oneself known” or “to play another person” (as in Gn 42:7 and 1 Kgs 14:5, 6). The second meaning makes a better parallel to colon B. The meaning is that if a child can playact, an adult can do so even more. Actions do not always reveal character.
141. 20:12 Human judgments are not ultimate; the Lord expects proper use of these faculties.
142. 20:14 Bartering invites playacting and masking one’s true intent. The truth of words depends on their context.
143. 20:15 Wisdom is said to be preferable to gold in 3:14; 8:10, 19; 16:16. Colon B suggests that the gold and jewelry here are ornaments for the face (cf. Gn 24:53; Ex 3:22; Is 61:10). Wise lips are the most beautiful adornment, for they display the wisdom of the heart.
144. 20:16 The text is not clear. See 27:13. Caution in becoming surety is always advised (cf. 6:1–3), and it is especially advisable with strangers.
145. 20:20 Their lamp will go out: misfortune, even death, awaits them; cf. 13:9; Ex 21:17.
146. 20:21 By definition, an inheritance is not gained by one’s own efforts but is received as a gift. If, when one first receives the inheritance, one drives everyone away, one treats it as if one acquired it by one’s own efforts. In an agricultural society, an inheritance would often be a field that would require God’s blessing to be fertile.
147. 20:22 Appointing oneself an agent of divine retribution is dangerous. Better to wait for God to effect justice. Cf. 24:17–18.
148. 20:24 An indication of the Lord’s inscrutable providence; cf. Jer 10:23; see Prv 21:2; cf. also 14:12.
149. 20:25 This verse cautions against making vows without proper reflection; cf. Dt 23:22–25; Eccl 5:4–5.
150. 20:26 The king is responsible for effecting justice. Judgment is portrayed in agricultural imagery—exposing grain to a current of air so that the chaff is blown away, and passing a wheel over the cereal to break the husk. Winnowing as image for judgment is found throughout the Bible.
151. 20:27 A parallel is drawn between the life-breath that is God’s gift (Jb 32:8; 33:2) coursing through the human body (Is 2:22) and the lamp of God, which can be a symbol of divine scrutiny. In Zep 1:12, God declares, “And in that day I will search through Jerusalem with lamps.”
152. 21:1 “Channeled water” in Is 32:2 and Prv 5:16 is water that fertilizes arid land. It takes great skill to direct water, whether it be water to fertilize fields or cosmic floods harnessed at creation, for water is powerful and seems to have a mind of its own. It also requires great skill to direct the heart of a king, for it is inscrutable and beyond ordinary human control.
153. 21:3 External rites or sacrifices do not please God unless accompanied by internal worship and right moral conduct; cf. 15:8; 21:27; Is 1:11–15; Am 5:22; Mal 1:12.
154. 21:4 Heart and eyes depict, respectively, the inner and the outer person. “Haughty eyes” peering out from a “proud heart” show a thoroughly arrogant person. How can such a person flourish! Their lamp, which signifies life, will go out.
155. 21:5 The antitheses are diligent and impetuous. The metaphor characterizing each type is taken from the world of commerce. Planning is important; bustle leads to waste.
156. 21:8 One cannot always read others’ hearts from their behavior. Unconventional conduct need not indicate evil motives.
157. 21:9 In Proverbs, two great obstacles to a happy household are foolish children and quarrelsome spouses. The nagging wife is also mentioned in 19:13 and 27:15; 25:24 is a duplicate.
158. 21:12 It is difficult to ascertain the subject of the saying. Some hold it is the Lord, the “Righteous One,” who is normally the executor of justice in Proverbs. Others believe it is the just person who is the agent of divine justice. “Righteous One” is a title for God in Is 24:16. The best argument for making God the subject of the verb is that elsewhere in Proverbs righteous human beings never do anything to the wicked; only God does.
159. 21:14 Proverbs offers several remedies for anger—a soft word (15:1), patience, and a bribe. The last remedy implies a certain disdain for the disordered passion of anger, for it can be so easily assuaged by a discreetly offered “gift.”
160. 21:15 The second line is a duplicate of 10:29b.
161. 21:16 Assembly of the shades: those who dwell in Sheol.
162. 21:18 In this bold paradox, the ransom that protects the righteous is the wicked person who attracts, like a lightning rod, the divine wrath that might have been directed at the righteous.
163. 21:21 The paradox is that one comes upon something other than what one pursued. The way to (long and healthy) life and honor is the vigorous pursuit of virtue.
164. 21:23 Themselves: see note on 13:3. To guard your “self” (lit., “throat,” the moist and breathing center of the body, by metonymy, “life”), you must guard your tongue. Speech in Proverbs is the quintessential human activity and often has a meaning broader than speech alone; it can stand for all human activity. Acting rightly is the best way to protect yourself from evil.
165. 21:25 Desire, or appetite, is the impulse toward food and drink (see Ps 42:3) which spurs animals and human beings into action. But sluggards cannot lift hand to mouth; they bury their hand in the dish (19:24), and so their appetite is thwarted.
166. 21:29 The wicked cannot deter the righteous from walking the straight path, i.e., from practicing virtue.
167. 22:1 “Good name” (Heb. shem) and “high esteem” (Heb. chen) are declared to be of more value than great riches. Human beings belong to a community and without the acceptance of that community, which is built on esteem and trust, human life is grievously damaged. Riches are less essential to the human spirit.
168. 22:3 The wise see dangers before they are engulfed by them whereas fools, through dullness or boldness, march right on.
169. 22:4 Humiliation can be an occasion for knowing one’s place in God’s world. Such knowledge is part of fear (or revering) of the Lord. Revering the Lord brings the blessings of wealth, honor, and long life. The saying is perhaps meant to counter the view that humiliation is an unmixed evil; something good can come of it.
170. 22:6 One of the few exhortations in the collection (cf. 14:7; 16:3; 19:18, 20). “Way” in the first colon has been taken in two different senses: (1) the morally right way, “according to the way one ought to go”; (2) personal aptitude, i.e., the manner of life for which one is destined, as “the way of Egypt” (Is 10:24). Neither interpretation, however, accounts for the pronoun in the Hebrew phrase, lit., “his own way.” The most natural solution is to take the whole as ironic advice (like 19:27): yes, go ahead and let the young do exactly what they want; they will become self-willed adults.
171. 22:7 An observation on money and power. One who borrows becomes poor in the sense of indebted, a slave to the lender.
172. 22:8 Agricultural metaphors express the failure of malicious actions. In the first line, bad actions are seeds yielding trouble. In the second line, “the rod” is a flail used to beat grains as in Is 28:27.
173. 22:13 To avoid the effort required for action, the sluggard exaggerates the difficulties that must be overcome.
174. 22:15 Folly is attached to children as the husk is attached to the grain. “Rod” here, as in v. 8, seems to be the flail. Discipline is the process of winnowing away the folly.
175. 22:16 A difficult saying. One possibility is to take it as a seemingly neutral observation on the plight of the poor: taking money from the poor is relatively easy for the powerful but it is dangerous as the poor have the Lord as their defender (24:22–23), who will punish their oppressors. Giving to the rich, perhaps to win their favor by presents and bribes, is equally a waste of money, for the rich will always do what they please in any case.
176. 22:17–24:22

     This collection consists of an introduction (22:17–21) urging openness and stating the purpose of the Words and diverse admonitions, aphorisms, and counsels. It is written with faith in the Lord, shrewdness, and a satirical eye. The first part seems aimed at young people intent on a career (22:22–23:11); the second is taken up with the concerns of youth (23:12–35); the third part is interested in the ultimate fate of the good and the wicked (24:1–22). The whole can be described as a guidebook of professional ethics. The aim is to inculcate trust in the Lord and to help readers avoid trouble and advance their careers by living according to wisdom. Its outlook is very practical: avoid bad companions because in time you will take on some of their qualities; do not post bond for others because you yourself will be encumbered; do not promote yourself too aggressively because such promotion is self-defeating; do not abuse sex or alcohol because they will harm you; do not emulate your peers if they are wicked (23:14; 24:1, 19) because such people have no future. Rather, trust the vocation of a sage (22:29–23:9).

     The Egyptian Instructions of Amenemope (written ca. 1100 B.C.) was discovered in 1923. Scholars immediately recognized it as a source of Prv 22:17–23:11. The Egyptian work has thirty chapters (cf. Prv 22:20); its preface resembled Prv 22:17–21; its first two admonitions matched the first two in Proverbs (Prv 22:22–25). There are many other resemblances as well, some of which are pointed out in the notes. The instruction of a father to his son (or an administrator to his successor) was a well-known genre in Egypt; seventeen works are extant, spanning the period from 2500 B.C. to the first century A.D. The instructions aimed to help a young person live a happy and prosperous life and avoid mistakes that cause difficulties. They make concrete and pragmatic suggestions rather than hold up abstract ideals. Pragmatic though they were, the instructions were religious; they assumed that the gods implanted an order in the world (Egyptian maat), which is found both in nature and in the human world. Amenemope represents a stage in the development of the Egyptian genre, displaying a new inwardness and quest for serenity while still assuming that the practice of virtue brings worldly success. Proverbs borrows from the Egyptian work with great freedom: it does not, for example, import as such the Egyptian concept of order; it engages the reader with its characteristic wit, irony, and paradox (e.g., 22:26–27; 23:1–3).

177. 22:17–23:35 The maxims warn against: robbing the poor and defenseless (22:22–23), anger (22:24–25), giving surety for debts (22:26–27), advancing oneself by socializing with rulers (23:1–2), anxiety for riches (23:4–5), forcing oneself on a grudging host (23:6–8), intemperance in food and drink (23:19–21, 29–35), and adultery (23:26–28). They exhort to: careful workmanship (22:29), respect for the rights of orphans (23:10–11), correction of the young (23:13–14), filial piety (23:15–16, 22–25), and fear of the Lord (23:17–18).
178. 22:22 At the gate: of the city, where justice was administered and public affairs discussed; cf. Ru 4:1. Cf. also Ps 69:13; 127:5; Prv 24:7; 31:23, 31. The Lord will personally avenge those who have no one to defend them.
179. 22:27 Providing surety for a debtor puts one in danger of having the very basics of one’s life suddenly seized.
180. 22:28 Landmark: marks the boundary of property. To remove it is the equivalent of stealing land. A similar warning is contained in 23:10.
181. 23:1–9 Four admonitions for someone aspiring to be a sage: be careful about advancing your career by socializing with the great (vv. 1–3); avoid greed (vv. 4–5); do not force yourself on an unwilling host (vv. 6–8); do not waste your wisdom on those who cannot profit from it (v. 9).
182. 23:2 Stick the knife in your gullet: a metaphor for self-restraint. The usual translation, “Put a knife to your throat,” is misleading, for in English it is a death threat. The exhortation is humorously exaggerated: stick the table-knife in your own gullet rather than take too much food. It assumes that the young courtier is unused to opulent banquets and will be tempted to overindulgence.
183. 23:5 The frustration of covetous intent and elusiveness of wealth are portrayed by the sudden flight of an eagle. Amenemope, chap. 7, has a similar statement: “Do not set your heart on wealth. There is no ignoring Fate and Destiny; / Do not let your heart go straying.” Proverbs imagines covetous intent as a flight of the eyes, whereas Amenemope imagines it as a straying of the heart.
184. 23:6–8 Some humorous advice on not trading on the courtesy of unwilling hosts who, for convention’s sake, use the language of welcome. Amenemope, chap. 11, gives similar advice: “Do not intrude on a man in his house, / Enter when you have been called; / He may say ‘Welcome’ with his mouth, / Yet deride you in his thoughts.” “Unwilling,” lit., “evil of eye,” is usually translated “stingy,” but the context suggests unwilling. In v. 8, the unwanted guest vomits up the food, thus destroying the desired good impression. Proverbs regards the uninvited banqueters as thieves who will suffer the consequences of their theft. Amenemope, chap. 11, is relevant: “Do not covet a poor man’s goods,…A poor man’s goods are a block in the throat, / It makes the gullet vomit.”
185. 23:10 In Israel ownership of property and other legal rights were vested mainly in the father as head of the family; thus the widow and fatherless child were vulnerable, left prey to those who would exploit them.
186. 23:13–14 The young will not die from instructional blows but from their absence, for (premature) death results from uncorrected folly. The sardonic humor means the exhortation is not to be taken literally, as an argument for corporal punishment. The next verses (vv. 15–16) are exceedingly tender toward the young.
187. 23:17 Those whom one admires or associates with exercise enormous influence. Do not join the wicked, who are a doomed group. The warning is repeated in 24:1–2, 19–20.
188. 23:22–23 Father and mother are associated with truth and wisdom. One should no more rid oneself of truth and wisdom than rid oneself of one’s parents, who are their source.
189. 23:26–28 The exhortation is a condensed version of chap. 7 with its emotional appeal to “my son” to avoid the forbidden woman (7:1–5), her traps (7:21–23), and her intent to add the youth to her list of victims (7:24–27). As in 23:15, 19, 22, a trustful and affectionate relationship between student and teacher is the basis of teaching. The danger of the woman is expressed in imagery that has sexual overtones (cf. 22:14).
190. 23:29–35 A vivid description of the evil effects, physical and psychological, of drunkenness. The emphasis is on the unwise behavior, the folly, caused by alcohol. Cf. 20:1.
191. 23:35 Drunkards become insensible to bodily and moral harm. Their one desire is to indulge again.
192. 24:1–22 A new section (24:1–14)—on the fates of the wicked and foolish—begins with a warning not to take the foolish as role models. The same admonition is repeated in 23:17–18 and 24:19–20. In 24:1, the verb means “to be jealous, zealous; to emulate.” The motive stated in the other passages—the wicked have no future—is indirectly stated here.
193. 24:7–9 The verses are unclear; most scholars take them as two or even three single sayings, but, taken singly, the verses are banal. They are best taken as a single statement. Just as vv. 3–6 described the advantages of wisdom, so vv. 7–9 describe the disadvantages of its opposite, folly: it alienates one from the community (v. 7), for fools become notorious (v. 8), dooming their plans and ostracizing themselves.
194. 24:10–12 Excuses for not coming to the aid of one’s neighbor in serious trouble do not suffice before God, who sees through self-serving excuses.
195. 24:11 Rescue…death: perhaps refers to the legal rescue of those unjustly condemned to death.
196. 24:13–14 God’s word is sometimes said to be sweeter than honey, e.g., Ps 119:101–103. Cf. also Ps 19:11; Prv 16:24; Ez 3:3; Sir 24:19–22.
197. 24:15–16 The just will overcome every misfortune that oppresses them. Seven times is an indefinite number.
198. 24:17–18 The admonition is linked to the previous by the words “fall” and “stumble.” Premature public celebration of the downfall of enemies equivalently preempts the retribution that belongs to God.
199. 24:23–34

     A little collection between the thirty sayings of 22:17–24:22 and the Hezekiah collection in chaps. 25–29. Its title (v. 23) suggests that editors took it as an appendix. At this point, the Greek edition of Proverbs begins to arrange the later sections of the book in a different order than the Hebrew edition.

     An editor has arranged originally separate sayings into two parallel groups.

     	I.	II.
     Conduct in court:	Judges (vv. 24–25)	Witnesses (v. 28)
     Speaking, thinking:	Good speech (v. 26)	Bad speech (v. 29)
     Wisdom in work:	Positive (v. 27)	Negative (vv. 30–34)

200. 24:26 The kiss is a gesture of respect and affection. The greatest sign of affection and respect for another is to tell that person the truth.
201. 24:27 House: can refer to both the building and the family (cf. 2 Sm 7). In the context established by the placement noted above under 24:23, the saying means that neglect of one’s field is a sign that one is not building the house properly. In an agricultural society especially, the concept of household includes fields for animals and crops. On the metaphorical level, one must lay a careful preparation before embarking on a great project. This verse is sometimes interpreted as advocating careful and practical preparation for marriage.
202. 24:29 Retribution is a long and complex process that belongs to the Lord, not to individuals. Cf. vv. 12d, 17–18.
203. 24:30–34 Neglect of one’s fields through laziness ruins all plans to build a house (v. 27). This vignette is a teaching story, like those in 7:1–27; Ps 37:35–36.
204. 25:1–29:27

     Chaps. 25–29 make up the fifth collection in the book, and the third longest. King Hezekiah reigned in Judah in 715–687 B.C. According to 2 Kgs 18–20 and 2 Chr 29–32, he initiated political and religious reforms after the destruction of the Northern Kingdom in 722 B.C. Such reforms probably included copying and editing sacred literature such as Proverbs. Prv 25:1 is an important piece of evidence about the composition of the book, suggesting this collection was added to an already-existing collection also attributed to Solomon. The older collection is probably 10:1–22:16 (or part of it). By the end of the eighth century B.C., therefore, there existed in Israel two large collections of aphorisms.

     Chap. 25 has two general themes: (1) social hierarchy, rank, or position; (2) social conflict and its resolution.

205. 25:1 The servants of Hezekiah: presumably scribes at the court of Hezekiah. Transmitted: lit., “to move, transfer from,” hence “to collect,” and perhaps also to arrange and compose.
206. 25:2–7 The topic is the king—who he is (vv. 2–3) and how one is to behave in his presence (vv. 4–7).
207. 25:2 God and king were closely related in the ancient world and in the Bible. The king had a special responsibility for divine justice. Hence, God would give him special wisdom to search it out.
208. 25:4–5 Wisdom involves virtue as well as knowledge. As in Ps 101 the king cannot tolerate any wickedness in the royal service.
209. 25:6–7 An admonition with a practical motive for putting the teaching into practice. Pragmatic shrewdness suggests that we not promote ourselves but let others do it for us. See Lk 14:7–11.
210. 25:9–10 Another admonition on the use of law courts to settle personal disputes. Speak privately with your opponent lest others’ personal business become public and they resent you.
211. 25:16–17 The two admonitions are complementary, expressing nicely the need to restrain the inclination for delightful things, whether for honey or friendship.
212. 25:19 “A time of trouble” defeats all plans (cf. 10:2; 11:4). At such times human resources alone are like a tooth that falls out as one bites or a foot that goes suddenly lame.
213. 25:21–22 A memorable statement of humanity and moderation; such sentiments could be occasionally found even outside the Bible, e.g., “It is better to bless someone than to do harm to one who has insulted you” (Egyptian Papyrus Insinger). Cf. Ex 23:4 and Lv 19:17–18. Human beings should not take it upon themselves to exact vengeance, leaving it rather in God’s hands. This saying has in view an enemy’s vulnerability in time of need, in this case extreme hunger and thirst; such a need should not be an occasion for revenge. The motive for restraining oneself is to allow God’s justice to take its own course, as in 20:22 and 24:17–19. Live coals: either remorse and embarrassment for the harm done, or increased punishment for refusing reconciliation. Cf. Mt 5:44. Rom 12:20 cites the Greek version and interprets it, “Do not be overcome by evil but overcome evil with good.”
214. 25:24 A humorous saying about domestic unhappiness: better to live alone outdoors than indoors with an angry spouse. Prv 21:9 is identical and 21:19 is similar in thought.
215. 25:26 “Spring” is a common metaphor for source. The righteous should be a source of life for others. When they fail, it is as if a spring became foul and its water undrinkable. It is not clear whether the righteous person yielded to a scoundrel out of cowardice or was simply defeated by evil. The latter seems more likely, for other proverbs say the just person will never “fall” (lit., “be moved,” 10:30; 12:3). The fall, even temporary, of a righteous person is a loss of life for others.
216. 25:27 Nor…honor: the text is uncertain.
217. 26:1–28 Concrete images describe the vices of fools (vv. 1–12), of sluggards (vv. 13–16), of meddlers (vv. 17–19), of talebearers (vv. 20–22), and of flatterers (vv. 23–28).
218. 26:1 There is no fit (“out of place”) between weather and agricultural season.
219. 26:2 The point is the similarity of actions: a hovering bird that never lands, a groundless curse that never “lands.” It hangs in the air posing no threat to anyone.
220. 26:4–5 There is no contradiction between these two proverbs. In their answers, the wise must protect their own interests against fools. Or perhaps the juxtaposition of the two proverbs suggests that no single proverb can resolve every problem in life.
221. 26:7–9 Fools either abuse or are unable to use whatever knowledge they have. A thorn: a proverb is “words spoken at the proper time” (25:11). Fools have no sense of the right time; their statements are like thorns that fasten on clothing randomly.
222. 26:13–16 Each verse mentions the sluggard, whom Proverbs regards with derision. The criticism is not against low energy but failure to act and take responsibility. Proverbs’ ideal is the active person who uses heart, lips, hands, feet to keep to the good path. The verses are examples of the sardonic humor of the book.