is one who lacks self-control.
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a Cn: Heb or else
b Gk: Heb Like one who takes off a garment on a cold day, like vinegar on lye
c Gk Syr Tg: Heb lacks Like a moth…human heart
25.1–29.27 Further wise sayings of Solomon, an independent collection (see headings at 25.1; 30.1) composed of two discrete units, chs. 25–27 and 28–29 (see notes on 25.1–27.27; 27.23–27; 28.1–29.27).
25.1–27.27 One scholar argues for considerable thematic and structural unity in this section. Some of the evidence for this view will be noted. The artistry of the similes here is unsurpassed.
25.1 Solomon. See 1.1; Introduction. The proverbs’ artistry and worldview suggest education and wealth, if not the royal court itself. Officials, lit. “men,” presumably court scribes. Hezekiah reigned 715–687 BCE. The numerical equivalent of one spelling of his name is 140, the number of lines in this collection.
25.2–27 A carefully constructed unit marked by a double inclusio (repetition of one or more words at the beginning and end of a passage): glory/honor (the same Hebrew word) appears twice and search (seek) once in vv. 2, 27; and the word pair wicked/righteous appears in vv. 5, 26.
25.2–7 These verses establish the proper relationships of God, king, and subject, with much less distance between the first two than the second two.
25.2–3 God and kings (see 1.1) are intimately related; the glory of each is tied to the other. Hebrew kabod can be translated either “glory,” a divine attribute, or “honor” a central social value, the opposite of which is shame (see note on 3.4). Search, unsearchable. See note on 1.13. Heavens, earth. The mind of kings is comparable to the whole of creation, thus, like God, not to be questioned.
25.4–5 The saying in v. 4 provides a metaphor for the main point in v. 5. Moral worth is imaged as refinement (see also 27.21–22). Throne will be established, formulaic language from the Davidic promise (see 29.14b; 2 Sam 7.13, 16). On righteousness and kingship, see note on 1.1; Ps 72.
25.5 The word pair righteous, wicked (see note on 3.33–35) is common in chs. 25–29 (25.26; 28.1, 4–5, 10, 28; 29.6, 7, 16, 27).
25.6–7 Better to recognize one’s subordinate status than to lose face, a form of shame (see note on 3.4; also 25.7c–10). On the value of humility, see also 11.2; 27.1–2, 21; 29.23. References to social tensions pervade chs. 25–26.
25.7c–10 These verses are related to what precedes by the motifs of the law court, once under the jurisdiction of the monarchy, and of shame. The inability to settle one’s own disputes brings loss of face, but was apparently common (see also 25.18; 26.17; 28.25; 29.9, 22, 24; 30.33).
25.11–15 Four elegant metaphors on the power of language culminate in practical advice for the prospective courtier.
25.11–12 Gold, silver. See notes on 1.13; 17.3.
25.13 Cf. v. 25. Weather similes also occur in vv. 14, 23; 26.1; 27.15–16.
25.14 What is anticipated does not come forth; see v. 23 for the opposite problem.
25.15 Wise advisers exercise power indirectly, with well-chosen words, not weapons (see note on 1.6; cf. 25.18; 26.6–10, 18–19).
25.16–27 Except for v. 25, a series of visceral images of undesirable relationships. Honey (vv. 16, 27; see 4.17; note on 5.3) creates an inclusio (see note on 25.2–27) for this subsection.
25.16–17 Two admonitions, the first a metaphor to reinforce the point of the second.
25.16 Vomit. See 26.11.
25.17 See 27.10.
25.18 War club, sword, sharp arrow. See v. 15. False witness. Malicious speech is a cause and a symbol of social disruption (see note on 1.6; also 26.19–28; 29.12), here set in a legal context (see 25.7c–10; Ex 20.16; Deut 5.20).
25.21–22 “Turn the other cheek” or “Vengeance is the Lord’s” (Mt 5.39; Rom 12.20).
25.23 The north wind brings unanticipated rain (cf. 25.14); however, the Hebrew word for “north” can also mean “hidden.” Backbiting (lit. “hidden”), a wordplay on “hidden wind”/“hidden tongue.”
25.24 Contentious wife. See also 21.9; 27.15.
25.25 See v. 13.
25.26–27 Righteous, wicked, seek, honor. See note on 25.2–27.
25.26 Spring, fountain, symbols of wisdom (see 1.23), which is lacking here.
25.27 The unit concludes with typical advice against overreaching oneself (see vv. 6–7, 16–17).
25.28 An odd verse in the overall composition, perhaps added for the sake of the line count (see note on 25.1). Self-control, a virtue of the sages (see also 29.8, 11, 22; 30.33).
PROVERBS 26
1Like snow in summer or rain in harvest,
so honor is not fitting for a fool.
2Like a sparrow in its flitting, like a swallow in its flying,
an undeserved curse goes nowhere.
3A whip for the horse, a bridle for the donkey,
and a rod for the back of fools.
4Do not answer fools according to their folly,
or you will be a fool yourself.
5Answer fools according to their folly,
or they will be wise in their own eyes.
6It is like cutting off one’s foot and drinking down violence,
to send a message by a fool.
7The legs of a disabled person hang limp;
so does a proverb in the mouth of a fool.
8It is like binding a stone in a sling
to give honor to a fool.
9Like a thornbush brandished by the hand of a drunkard
is a proverb in the mouth of a fool.
10Like an archer who wounds everybody
is one who hires a passing fool or drunkard.a
11Like a dog that returns to its vomit
is a fool who reverts to his folly.
12Do you see persons wise in their own eyes?
There is more hope for fools than for them.
13The lazy person says, “There is a lion in the road!
There is a lion in the streets!”
14As a door turns on its hinges,
so does a lazy person in bed.
15The lazy person buries a hand in the dish,
and is too tired to bring it back to the mouth.
16The lazy person is wiser in self-esteem
than seven who can answer discreetly.
17Like somebody who takes a passing dog by the ears
is one who meddles in the quarrel of another.
18Like a maniac who shoots deadly firebrands and arrows,
19so is one who deceives a neighbor
and says, “I am only joking!”
20For lack of wood the fire goes out,
and where there is no whisperer, quarreling ceases.
21As charcoal is to hot embers and wood to fire,
so is a quarrelsome person for kindling strife.
22The words of a whisperer are like delicious morsels;
they go down into the inner parts of the body.
23Like the glazeb covering an earthen vessel
are smoothc lips with an evil heart.
24An enemy dissembles in speaking
while harboring deceit within;
25when an enemy speaks graciously, do not believe it,
for there are seven abominations concealed within;
26though hatred is covered with guile,
the enemy’s wickedness will be exposed in the assembly.
27Whoever digs a pit will fall into it,
and a stone will come back on the one who starts it rolling.
28A lying tongue hates its victims,
and a flattering mouth works ruin.
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a Meaning of Heb uncertain
b Cn: Heb silver of dross
c Gk: Heb burning
26.1–12 A unit on the fool.
26.1–3 Things that “land” where they do not belong (vv. 1–2) and things that land appropriately (v. 3). On animal compar
isons, see note on 6.6–11.
26.1 Snow, rain. See 25.13–14.
26.3 The trainable fool.
26.4–5 Proverbs are not timeless absolutes but must be applied in their season (see note on 1.6; cf. 26.6, 7, 9). Wise in their own eyes. See 3.5.
26.6–10 These verses are linked by artfully crafted images of violence and weapons (see 25.25).
26.6–7 “Lame” language (see vv. 4–5).
26.6 See 25.13, 15.
26.9 See 26.4–5.
26.10 Only a fool hires a fool (see 26.4–5).
26.11 Fools refuse instruction at the price of their own humanity (see 25.16).
26.12 See note on 3.5.
26.12b Same as 29.20b.
26.13–16 A humorous unit on the lazy (see 6.6–10; 19.24).
26.16 Wiser in self-esteem, lit. “wise in his own eyes.” See 3.5; 26.12.
26.17–28 Social tension and wounding speech.
26.17–19 The unit’s themes.
26.20–21 On “heat” and strife, see 29.8, 22.
26.22–26a Inner intent must be distinguished from outward appearance; see also 27.6; 31.30.
26.22 Same as 18.8.
26.23 Smooth, lit. “burning,” the same imagery as in vv. 20–21.
26.26 Assembly. See 5.14.
26.27–28 See 1.32.
26.27 Proverbial assurance of retribution (see 1.32). Pit. See also 28.10, 17–18.
PROVERBS 27
1Do not boast about tomorrow,
for you do not know what a day may bring.
2Let another praise you, and not your own mouth—
a stranger, and not your own lips.
3A stone is heavy, and sand is weighty,
but a fool’s provocation is heavier than both.
4Wrath is cruel, anger is overwhelming,
but who is able to stand before jealousy?
5Better is open rebuke
than hidden love.
6Well meant are the wounds a friend inflicts,
but profuse are the kisses of an enemy.
7The sated appetite spurns honey,
but to a ravenous appetite even the bitter is sweet.
8Like a bird that strays from its nest
is one who strays from home.
9Perfume and incense make the heart glad,
but the soul is torn by trouble.a
10Do not forsake your friend or the friend of your parent;
do not go to the house of your kindred in the day of your calamity.
Better is a neighbor who is nearby
than kindred who are far away.
11Be wise, my child, and make my heart glad,
so that I may answer whoever reproaches me.
12The clever see danger and hide;
but the simple go on, and suffer for it.
13Take the garment of one who has given surety for a stranger;
seize the pledge given as surety for foreigners.b
bWhoever blesses a neighbor with a loud voice,
rising early in the morning,
will be counted as cursing.
15A continual dripping on a rainy day
and a contentious wife are alike;
16to restrain her is to restrain the wind
or to grasp oil in the right hand.c
17Iron sharpens iron,
and one person sharpens the witsd of another.
18Anyone who tends a fig tree will eat its fruit,
and anyone who takes care of a master will be honored.
19Just as water reflects the face,
so one human heart reflects another.
20Sheol and Abaddon are never satisfied,
and human eyes are never satisfied.
21The crucible is for silver, and the furnace is for gold,
so a person is testede by being praised.
22Crush a fool in a mortar with a pestle
along with crushed grain,
but the folly will not be driven out.
23Know well the condition of your flocks,
and give attention to your herds;
24for riches do not last forever,
nor a crown for all generations.
25When the grass is gone, and new growth appears,
and the herbage of the mountains is gathered,
26the lambs will provide your clothing,
and the goats the price of a field;
27there will be enough goats’ milk for your food,
for the food of your household
and nourishment for your servant-girls.
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a Gk: Heb the sweetness of a friend is better than one’s own counsel
b Vg and 20.16: Heb for a foreign woman
c Meaning of Heb uncertain
d Heb face
e Heb lacks is tested
27.1–22 A miscellany composed mostly of proverb pairs.
27.1–2 See 25.6–7. Bring, lit. “give birth to.” Another, stranger, the same word pair used for the Strange Woman (see note on 2.16–19), though here without negative connotation.
27.3–6 Problematic relationships.
27.3–4 Stone, sand, overwhelming (the last term is lit. “a flood”). Natural weights and forces embody the experiences of folly and jealousy.
27.4 See Song 8.6–7 for a similar description of passionate love.
27.6 Appearances deceive (see 26.22–26a).
27.7–10 Satiation and appetite provide a metaphor (v. 7) for the difficulty in maintaining the proper relational distance (vv. 8–10).
27.7 Appetite, honey. See notes on 1.31; 5.3.
27.9b The translation in text note a is preferable. When one is too close to a situation, comradely advice is welcome. Sweetness echoes honey (v. 7).
27.10 See 25.17.
27.11 Public honor or shame depends on success in child rearing (see notes on 1.8; 3.4).
27.13 Garment. See Ex 22.26–27; Am 2.8. Given surety. See 6.1–5.
27.15–16 The contentious wife seems to have a mind of her own. See 21.9; 25.24.
27.17–18 The first line of each verse cites a proverb, and the second applies it concretely.
27.19 A subtle reflection on relationship.
27.20 Sheol, Abaddon. See notes on 1.12; 15.11.
27.21–22 Crucible, mortar. Two modes of testing for what is worthy (see 25.4). Being praised. See 25.6–7; 27.1–2; in 17.3 it is the Lord who tests.
27.22 The unteachable fool (see note on 1.4).
27.23–27 An admonitory poem. Though the imagery is largely bucolic, one scholar suggests that riches and crown (v. 24) make the poem a metaphor of proper kingly rule (on king as shepherd, people as flock, see, e.g., Jer 23.1–6; Ezek 34). Clothing, field, food, household, servant-girls, vocabulary and concerns identical to those of the capable wife (31.10–31); this poem may mark the end of the unit beginning in 25.1, as 31.10–31 closes the book as a whole (see note on 25.1–29.27).
27.27 Servant-girls. Female servants were undoubtedly often adult women (see also 31.15).
PROVERBS 28
1The wicked flee when no one pursues,
but the righteous are as bold as a lion.
2When a land rebels
it has many rulers;
but with an intelligent ruler
there is lasting order.a
3A rulerb who oppresses the poor
is a beating rain that leaves no food.
4Those who forsake the law praise the wicked,
but those who keep the law struggle against them.
5The evil do not understand justice,
but those who seek the LORD understand it completely.
6Better to be poor and walk in integrity
than to be crooked in one’s ways even though rich.
7Those who keep the law are wise children,
but companions of gluttons shame their parents.
8One who augments wealth by exorbitant interest
gathers it for another who is kind
to the poor.
9When one will not listen to the law,
even one’s prayers are an abomination.
10Those who mislead the upright into evil ways
will fall into pits of their own making,
but the blameless will have a goodly inheritance.
11The rich is wise in self-esteem,
but an intelligent poor person sees through the pose.
12When the righteous triumph, there is great glory,
but when the wicked prevail, people go into hiding.
13No one who conceals transgressions will prosper,
but one who confesses and forsakes them will obtain mercy.
14Happy is the one who is never without fear,
but one who is hard-hearted will fall into calamity.
15Like a roaring lion or a charging bear
is a wicked ruler over a poor people.
16A ruler who lacks understanding is a cruel oppressor;
but one who hates unjust gain will enjoy a long life.
17If someone is burdened with the blood of another,
let that killer be a fugitive until death;
let no one offer assistance.
18One who walks in integrity will be safe,
but whoever follows crooked ways will fall into the Pit.c
19Anyone who tills the land will have plenty of bread,
but one who follows worthless pursuits will have plenty of poverty.
20The faithful will abound with blessings,
but one who is in a hurry to be rich
will not go unpunished.
21To show partiality is not good—
yet for a piece of bread a person may do wrong.
22The miser is in a hurry to get rich
and does not know that loss is sure to come.
23Whoever rebukes a person will afterward
find more favor than one who flatters with the tongue.
24Anyone who robs father or mother
and says, “That is no crime,” is partner to a thug.
25The greedy person stirs up strife,
but whoever trusts in the LORD will be enriched.
26Those who trust in their own wits are fools;
but those who walk in wisdom come through safely.
27Whoever gives to the poor will lack nothing,
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