Prov. 30:25-28 The ants are a people not strong, yet they prepare their meat in the summer; The conies are but a feeble folk, yet make they their houses in the rocks; The locusts have no king, yet go they forth all of them by bands; The spider taketh hold with her hands, and is in kings' palaces.
Ants are called a people, because they associate together in great numbers; though small in bulk and weak as to power and strength. Yet their prepare their meat in the summer; build granaries with great art and wisdom, carry in grains of corn with great labor and industry, in the summer season, when only to be got, and lay them up against winter, which is a proof of their wisdom. The ant has not only sense, but mind, reason, and memory, the success of these insignificant animals being due to their instinctive sagacity and activity, rather than strength. It is a pattern of industry and diligence both as to temporal and spiritual things, Ecc. 9:10; Matt. 6:19, 20.
Locusts are small creatures also, yet very devouring ones; and consume the fruits of the earth, wherever they come and light; Ex. 10:13-15. They are very numerous, and move in large bodies, and yet with great regularity and order; which shows the wisdom there is in them by natural instinct, though they have no king to command, guide, and direct them. In this the mystical locusts differ from them, who have a king, whose name is Abaddon, (Rev. 9:11); yet they go forth all of them by bands.
They get together in one place; they associate and join themselves in bands, and keep together, though they have no ruler over them. An emblem of unity, concord, and harmony, let the form of government be what it will, as the best security to a people. These creatures, when they move from place to place, they move in a body, everyone in his proper place, all in rank and file; and though they have no general to marshal them, yet are in, and march in as good order as the most regular army does. Indeed they are G-d's army, as they are called, (Joel 2:25); and it is He that gives them their wisdom, instructions, directions, and commission.
Spiders on the thread she spins, or on the flies and bees she catches in her web. This is a small creature, yet very wise; what a curious thread does she spin! What a fine web does she weave! With what exactness and proportion is it framed! As if she understood the rules of mathematics and architecture; and though her webs are oftentimes destroyed, yet such is her constancy and assiduity, and her unwearied application to business, that, as fast as they are destroyed, she attempts to restore them. This creature is an emblem of diligence in things temporal and spiritual; which those that use in the former sense shall stand before kings, and not before mean men; and in the latter sense shall have the presence of the King of kings, and dwell in his palace here and hereafter. Also of worldly minded men, who labor to be rich; spend their time, and take a great deal of pains for mere trifles; weave curious webs, and, after all, only catch flies; and those they cannot hold, uncertain riches, which make themselves wings and fly away. Likewise this creature may resemble hypocrites, whose hope and trust are as the spider's web, built upon their own righteousness, spun out of their own hearts; a fine, thin, slender thread, which cannot bear one stroke of the besom of Divine justice. Such as these are in the palaces of Y’Shua the King, are in His churches, hypocrites in Zion; (Job 8:13,14) .
What have we learned from G-d’s creation?
1. The ants, minute animals and very weak, and yet they are very industrious in gathering proper food, and have a strange sagacity to do it in the summer, the proper time. This is so great a piece of wisdom that we may learn of them to be wise for futurity, Prov. 6:6. When the ravening lions lack, and suffer hunger, the laborious ants have plenty, and know no want.
2. The conies, or, as some rather understand it, the Arabian mice, field mice, weak creatures, and very timorous, yet they have so much wisdom as to make their houses in the rocks, where they are well guarded, and their feebleness makes them take shelter in those natural fastnesses and fortifications. Sense of our own indigence and weakness should drive us to Him that is a rock higher than we for shelter and support; there let us make our habitation.
3. The locusts; they are little also, and have no king, as the bees have, but they go forth all of them by bands, like an army in battle-array; and, observing such good order among themselves, it is not any inconvenience to them that they have no king. They are called G-d's great army Joel 2:25; for, when He pleases, He musters, He marshals them, and wages war by them, as He did upon Egypt. They go forth all of them gathered together; sense of weakness should engage us to keep together, that we may strengthen the hands of one another.
4. The spider, an insect, but as great an instance of industry in our houses as the ants are in the field. Spiders are very ingenious in weaving their webs with a fineness and exactness such as no art can pretend to come near. They take hold with their hands, and spin a fine thread out of their own bowels, with a great deal of art; and they are not only in poor men's cottages, but in kings' palaces, notwithstanding all the care that is there taken to destroy them. Providence wonderfully keeps up those kinds of creatures, not only which men provide not for, but also which every man's hand is against and seeks the destruction of. Those that will mind their business, and take hold of it with their hands, shall be in kings' palaces; sooner or later, they will get preferment, and may go on with it, notwithstanding the difficulties and discouragements they meet with. If one well-spun web be swept away, it is but making another.
Conclusion is:
Verse 32: If thou hast done foolishly in lifting up thyself, or if thou hast thought evil, lay thine hand upon thy mouth.
A caution to us to keep our temper at all times and under all provocations, and to take heed of carrying our resentments too far upon any occasion, especially when there is a King in the case, against whom there is no rising up, when it is a ruler, or one much our superior, that is offended; nay, the rule is always the same.
1. We must bridle and suppress our own passion, and take shame to ourselves, whenever we are justly charged with a fault, and not insist upon our own innocence. If we have lifted up ourselves, either in a proud conceit of ourselves or a peevish opposition to those that are over us, if we have transgressed the laws of our place and station, we have therein done foolishly. Those that magnify themselves over others or against others, that are haughty and insolent, do but shame themselves and betray their own weakness. We must humble ourselves for what we have done amiss, and even lie in the dust before G-d, in sorrow for it. We must keep the evil thought we have conceived in our minds from breaking out in any evil speeches. It is bad to think ill, but it is much worse to speak it, for that implies consent to the evil thought and a willingness to infect others with it.
2. We must not irritate the passions of others. Some are so very provoking in their words and conduct that they even force wrath, they make those about them angry whether they will or no, and put those into a passion who are not only not inclined to it, but also resolved against it. Now this forcing of wrath brings forth strife, and where that is there is confusion and every evil work. Let nothing therefore be said or done with violence, but every thing with softness and calmness.
Have we learned from the creatures or have we become foolish and evil?
Showing posts with label Proverbs. Show all posts
Showing posts with label Proverbs. Show all posts
Wisdom
I was inspired to talk to you about wisdom. Being at work I couldn't get my hand on my reference books so for the first time I'm going to have to "wing it" and use my own words instead of someone else ideas and thoughts. To G-d be the glory. (Prov. 3:7)
"The fear of the L-rd is the beginning (or some translations say the "best part") of knowledge." (Prov. 1:7) The beginning of knowledge, meaning the more you reverence or fear G-D the more knowledgeable you could become.
"You eat the fruit of your ways" (Prov. 1:31) once again, you reap what you sow. So it is very important to acknowledge G-D in ALL your ways and He will make your paths smooth. (Prov. 3:6) ALL means every little detail of your life - not with just the big things, but G-D wants you to discuss all (big and little) details of your life and have you go to him for direction before you act. The promise then is He will make your path smooth.
I don't know about you but my life has been a very bumpy road because I usually act before I think and didn't want to bother G-D with little things I could handle on my own.
Then G-D goes on to say if you listen to him you will dwell in safety, untroubled by the terror of misfortune. (Prov. 1:33) Do you feel like misfortune just keeps coming your way - when it rains it pours. Could it be your not listening good enough?
"If you accept my words". If leaves room for choice. Didn't say you have to or you even must, but "if you accept - and treasure up G-D's commandments." (Prov. 2:1-5) Now we all learn and some memorized the 10 commandments when we were little, but do we put much focus on them today. Do we meditate on them and treasure them or are they a thing of the past and not of much importance today?
"If you make your ear attentive to wisdom." (Prov. 2:2) That states action on your part - you need to tune your ears in. "Those that have ears let them hear" (Matt. 11:15) speaks of spiritual deafness. What are you listening to? Are your ears tuned into G-D's wisdom? "And your mind open to discernment." (Prov. 2:2) Once again you need to get you mind open. Open to what? Open to discernment. Is goes on in verse 3 to say that you are to call out for understanding and cry aloud for discernment. In many different camp grounds, people smile and nod at everything they hear. They are like sheep, just following the herd. G-D didn't mean for us to be puppets but gave us individual choices and personalities. It's our responsibility to open our ears to Him directly for wisdom, treasuring His commandments in our hearts. We are to call for understanding and cry aloud (not silently but aloud) for discernment. Sometimes people run to their local pastor for every little thing. Yes, they are there to help and guide you but G-D wants you to turn to Him first and have a one on one relationship with you as an individual.
Verse 4 tells us to SEEK and SEARCH for it.
Verse 5 explains the results of your active part: "Then you WILL UNDERSTAND the fear of the L-rd and ATTAIN KNOWLEDGE of G-D"
This is His promise in verse 6; "The L-rd GIVES wisdom; out of his mouth cometh knowledge, and understanding." This is his decree.
Can G-D lie? It's His word folks. We do our part and He smooth out the way and just showers us with blessings. He promises in His word in verses 7-12, "He reserves ABILITY for the upright and is a SHIELD for those who live blamelessly. He will GUARD the path and PROTECT the way. Wisdom will enter, knowledge will delight, foresight will protect, discernment will guard and it will save you from the evil way of man."
Well, I hope you are getting a little excited about now! Prov. 3:13-18 is a fact: "Happy is the man who finds wisdom, attains understanding. Wisdom had great value; in her right hand is length of days, in her left, riches and honor. Wisdom's ways are pleasant, the path peaceful. Wisdom is like a tree of life to those who grasp her, and whoever holds on to her is happy."
"It gives life to your spirit and grace to your throat. Then will you go on your way safely and not injure your feet, will be unafraid, sleep peaceful; no disaster or sudden terror." (Prov. 3:22-26)
I hope this has been a blessing to you and leave with this; "Follow the ways of the good and keep the paths of the just," (Prov. 2:20) "For the L-rd will be your trust," (Prov. 3:26) "G-D says I instruct you in the way of wisdom, I guide you in straight courses!" (Prov. 4:11)
"The fear of the L-rd is the beginning (or some translations say the "best part") of knowledge." (Prov. 1:7) The beginning of knowledge, meaning the more you reverence or fear G-D the more knowledgeable you could become.
"You eat the fruit of your ways" (Prov. 1:31) once again, you reap what you sow. So it is very important to acknowledge G-D in ALL your ways and He will make your paths smooth. (Prov. 3:6) ALL means every little detail of your life - not with just the big things, but G-D wants you to discuss all (big and little) details of your life and have you go to him for direction before you act. The promise then is He will make your path smooth.
I don't know about you but my life has been a very bumpy road because I usually act before I think and didn't want to bother G-D with little things I could handle on my own.
Then G-D goes on to say if you listen to him you will dwell in safety, untroubled by the terror of misfortune. (Prov. 1:33) Do you feel like misfortune just keeps coming your way - when it rains it pours. Could it be your not listening good enough?
"If you accept my words". If leaves room for choice. Didn't say you have to or you even must, but "if you accept - and treasure up G-D's commandments." (Prov. 2:1-5) Now we all learn and some memorized the 10 commandments when we were little, but do we put much focus on them today. Do we meditate on them and treasure them or are they a thing of the past and not of much importance today?
"If you make your ear attentive to wisdom." (Prov. 2:2) That states action on your part - you need to tune your ears in. "Those that have ears let them hear" (Matt. 11:15) speaks of spiritual deafness. What are you listening to? Are your ears tuned into G-D's wisdom? "And your mind open to discernment." (Prov. 2:2) Once again you need to get you mind open. Open to what? Open to discernment. Is goes on in verse 3 to say that you are to call out for understanding and cry aloud for discernment. In many different camp grounds, people smile and nod at everything they hear. They are like sheep, just following the herd. G-D didn't mean for us to be puppets but gave us individual choices and personalities. It's our responsibility to open our ears to Him directly for wisdom, treasuring His commandments in our hearts. We are to call for understanding and cry aloud (not silently but aloud) for discernment. Sometimes people run to their local pastor for every little thing. Yes, they are there to help and guide you but G-D wants you to turn to Him first and have a one on one relationship with you as an individual.
Verse 4 tells us to SEEK and SEARCH for it.
Verse 5 explains the results of your active part: "Then you WILL UNDERSTAND the fear of the L-rd and ATTAIN KNOWLEDGE of G-D"
This is His promise in verse 6; "The L-rd GIVES wisdom; out of his mouth cometh knowledge, and understanding." This is his decree.
Can G-D lie? It's His word folks. We do our part and He smooth out the way and just showers us with blessings. He promises in His word in verses 7-12, "He reserves ABILITY for the upright and is a SHIELD for those who live blamelessly. He will GUARD the path and PROTECT the way. Wisdom will enter, knowledge will delight, foresight will protect, discernment will guard and it will save you from the evil way of man."
Well, I hope you are getting a little excited about now! Prov. 3:13-18 is a fact: "Happy is the man who finds wisdom, attains understanding. Wisdom had great value; in her right hand is length of days, in her left, riches and honor. Wisdom's ways are pleasant, the path peaceful. Wisdom is like a tree of life to those who grasp her, and whoever holds on to her is happy."
"It gives life to your spirit and grace to your throat. Then will you go on your way safely and not injure your feet, will be unafraid, sleep peaceful; no disaster or sudden terror." (Prov. 3:22-26)
I hope this has been a blessing to you and leave with this; "Follow the ways of the good and keep the paths of the just," (Prov. 2:20) "For the L-rd will be your trust," (Prov. 3:26) "G-D says I instruct you in the way of wisdom, I guide you in straight courses!" (Prov. 4:11)
Advice & Correction
Be not wise in your own eyes (Prov. 3:7 and 26:12). The voice of experience says, listen to advice and accept instructions, that you may gain wisdom for the future (19:20). The wisdom of many is seen to be superior to the wisdom of one. Those who trust in their own minds alone are foolish (28:26). Without counsel plans go wrong, but with many advisers they succeed (15:22), and in an abundance of counselors there is safety (11:14).
Sensible people give weight to the experiences of others: they value other people’s opinions. Opinions that are given or solicited before any action is taken are usually called advice or counsel as in 13:10 and 20:18. Opinions that are given after the fact and disagree with the actions taken may be called rebuke or correction. In English, the meaning of instruction can overlap with the meanings of both advice and correction.
Translation ‘musar’ as either discipline or instruction, as distinct from tokahat (reproof) as in 12:1 or 13:18. However in 16:22 folly is said to be the chastisement of fools. Usually, the sayings seem to have oral forms of correction in mind. But in 13:24 it is clear that the speaker means corporal punishment (as in 22:15; 29:19; and 1 Kg. 12:11). In Egyptian school texts, the word for instruction also means reproof and flogging, and it is quite possible that the Hebrew speakers held this understanding of education in common with their Egyptian counterparts. The Israelites clearly shared this culturally conditioned attitude with their counterparts in the rest of Mesopotamia.
The proverbs observe that the wise are willing to listen to and learn from advice, instruction, correction, and rebuke. Those who ignore (despise) themselves, while those who heed to gain understanding (literally, a heart/mind). Those who are stiff-neck (who stubbornly persist in ignoring correction) will suddenly be broken beyond healing (29:1). In the long run those who give rebukes when they are needed will find more favor than those who flatter (28:23).
The fear of the L-rd itself is equated with instruction in wisdom, and one who heeds discipline is on the path to life (10:17). In the instructions the wisdom teacher says, so not despise the L-rd’s discipline or be weary of His reproof, for the L-rd reproves him whom He loves (3:11-12). Discipline and correction are a part of love (13:24; 19:18) and, in return, the child who is disciplined will give delight to your heart (29:17).
References to the rod of discipline 22:15; 13:24; 29:15) are meant in terms of corporal punishment.
The rod can be seen as a symbol of authority as well as an instrument of punishment. And in the hand of a good shepherd, a rod can be a comforting, rather than a threatening object.
Sensible people give weight to the experiences of others: they value other people’s opinions. Opinions that are given or solicited before any action is taken are usually called advice or counsel as in 13:10 and 20:18. Opinions that are given after the fact and disagree with the actions taken may be called rebuke or correction. In English, the meaning of instruction can overlap with the meanings of both advice and correction.
Translation ‘musar’ as either discipline or instruction, as distinct from tokahat (reproof) as in 12:1 or 13:18. However in 16:22 folly is said to be the chastisement of fools. Usually, the sayings seem to have oral forms of correction in mind. But in 13:24 it is clear that the speaker means corporal punishment (as in 22:15; 29:19; and 1 Kg. 12:11). In Egyptian school texts, the word for instruction also means reproof and flogging, and it is quite possible that the Hebrew speakers held this understanding of education in common with their Egyptian counterparts. The Israelites clearly shared this culturally conditioned attitude with their counterparts in the rest of Mesopotamia.
The proverbs observe that the wise are willing to listen to and learn from advice, instruction, correction, and rebuke. Those who ignore (despise) themselves, while those who heed to gain understanding (literally, a heart/mind). Those who are stiff-neck (who stubbornly persist in ignoring correction) will suddenly be broken beyond healing (29:1). In the long run those who give rebukes when they are needed will find more favor than those who flatter (28:23).
The fear of the L-rd itself is equated with instruction in wisdom, and one who heeds discipline is on the path to life (10:17). In the instructions the wisdom teacher says, so not despise the L-rd’s discipline or be weary of His reproof, for the L-rd reproves him whom He loves (3:11-12). Discipline and correction are a part of love (13:24; 19:18) and, in return, the child who is disciplined will give delight to your heart (29:17).
References to the rod of discipline 22:15; 13:24; 29:15) are meant in terms of corporal punishment.
The rod can be seen as a symbol of authority as well as an instrument of punishment. And in the hand of a good shepherd, a rod can be a comforting, rather than a threatening object.
Family/Friends/Neighbors
Prov. 10:1 A wise son maketh a glad father: but a foolish son is the heaviness of his mother.
15:20 A wise son maketh a glad father: but a foolish man despiseth his mother.
17:6 Children's children are the crown of old men; and the glory of children are their fathers.
v. 21 He that begetteth a fool doeth it to his sorrow: and the father of a fool hath no joy.
v. 25. A foolish son is a grief to his father, and bitterness to her that bare him.
19: 13 A foolish son is the calamity of his father: and the contentions of a wife are a continual dropping.
V. 26 He that wasteth his father, and chaseth away his mother, is a son that causeth shame, and bringeth reproach.
20:20 Whoso curseth his father or his mother, his lamp shall be put out in obscure darkness.
19:26 He that wasteth his father, and chaseth away his mother, is a son that causeth shame, and bringeth reproach.
27:11 My son, be wise, and make my heart glad, that I may answer him that reproacheth me.
28:7 Whoso keepeth the law is a wise son: but he that is a companion of riotous men shameth his father.
29:3 Whoso loveth wisdom rejoiceth his father: but he that keepeth company with harlots spendeth his substance.
On the one hand, the sayings that parents are blessed by the wisdom and righteousness of their children and those children are blessed if they have parents who behave wisely. Children can be as proud of their parents as grandparents are of their grandchildren.
On the other hand, children who act foolish bring grief, ruin, and shame upon their parents. The wise see disgrace and shame heaped upon children who mistreat their parents and warn that dire consequences are in store for those who curse the parents.
17:17 A friend loveth at all times, and a brother is born for adversity.
The loyalty expected from a brother is fairly high, though not higher than one might expect from a true friend.
18:19 A brother offended is harder to be won….
11:22 As a jewel of gold in a swine's snout, so is a fair woman which is without discretion.
It is impossible to tell whether the unflattering simile refers simply to any woman without discretion or specifically to a wife without discretion.
14:1 Every wise woman buildeth her house: but the foolish plucketh it down with her hands.
18:22 Whoso findeth a wife findeth a good thing, and obtaineth favour of the
L-RD.
19:14 House and riches are the inheritance of fathers and a prudent wife is from the L-RD.
The word prudent is translated wise
19:13 ….and the contentions of a wife are a continual dropping.
One that feels less bless in their marriage.
21:9 It is better to dwell in a corner of the housetop, than with a brawling woman in a wide house
v. 19 It is better to dwell in the wilderness, than with a contentious and an angry woman.
25:24 It is better to dwell in the corner of the housetop, than with a brawling woman and in a wide house.
2 Kg. 2:16 A good wife is the crown of her husband.
27:8 As a bird that wandereth from her nest, so is a man that wandereth from his place.
The only reference to the popular instructional topic of sexual infidelity.
Friends and Neighbors
17:9 He that covereth a transgression seeketh love; but he that repeateth a matter separateth very friends.
18:24 A man that hath friends must shew himself friendly: and there is a friend that sticketh closer than a brother
27:10 Thine own friend, and thy father's friend, forsake not; neither go into thy brother's house in the day of thy calamity: for better is a neighbour that is near than a brother far off.
Do not go to your brother’s house in the day of your calamity.
A nearby neighbor is better than a distant brother, particularly if the neighbors are longtime family friends
25:17 Withdraw thy foot from thy neighbour's house; lest he be weary of thee, and so hate thee.
27:5-6 Open rebuke is better than secret love.
Faithful are the wounds of a friend; but the kisses of an enemy are deceitful.
The open rebuke of a friend are preferable to profuse kisses from an enemy.
27:14 He that blesseth his friend with a loud voice, rising early in the morning, it shall be counted a curse to him.
Some advice for keeping the friends you have: do not bless your neighbor in a loud voice very early in the morning, do not keep bringing up old offenses, and let your foot be seldom in your neighbor’s house.
15:20 A wise son maketh a glad father: but a foolish man despiseth his mother.
17:6 Children's children are the crown of old men; and the glory of children are their fathers.
v. 21 He that begetteth a fool doeth it to his sorrow: and the father of a fool hath no joy.
v. 25. A foolish son is a grief to his father, and bitterness to her that bare him.
19: 13 A foolish son is the calamity of his father: and the contentions of a wife are a continual dropping.
V. 26 He that wasteth his father, and chaseth away his mother, is a son that causeth shame, and bringeth reproach.
20:20 Whoso curseth his father or his mother, his lamp shall be put out in obscure darkness.
19:26 He that wasteth his father, and chaseth away his mother, is a son that causeth shame, and bringeth reproach.
27:11 My son, be wise, and make my heart glad, that I may answer him that reproacheth me.
28:7 Whoso keepeth the law is a wise son: but he that is a companion of riotous men shameth his father.
29:3 Whoso loveth wisdom rejoiceth his father: but he that keepeth company with harlots spendeth his substance.
On the one hand, the sayings that parents are blessed by the wisdom and righteousness of their children and those children are blessed if they have parents who behave wisely. Children can be as proud of their parents as grandparents are of their grandchildren.
On the other hand, children who act foolish bring grief, ruin, and shame upon their parents. The wise see disgrace and shame heaped upon children who mistreat their parents and warn that dire consequences are in store for those who curse the parents.
17:17 A friend loveth at all times, and a brother is born for adversity.
The loyalty expected from a brother is fairly high, though not higher than one might expect from a true friend.
18:19 A brother offended is harder to be won….
11:22 As a jewel of gold in a swine's snout, so is a fair woman which is without discretion.
It is impossible to tell whether the unflattering simile refers simply to any woman without discretion or specifically to a wife without discretion.
14:1 Every wise woman buildeth her house: but the foolish plucketh it down with her hands.
18:22 Whoso findeth a wife findeth a good thing, and obtaineth favour of the
L-RD.
19:14 House and riches are the inheritance of fathers and a prudent wife is from the L-RD.
The word prudent is translated wise
19:13 ….and the contentions of a wife are a continual dropping.
One that feels less bless in their marriage.
21:9 It is better to dwell in a corner of the housetop, than with a brawling woman in a wide house
v. 19 It is better to dwell in the wilderness, than with a contentious and an angry woman.
25:24 It is better to dwell in the corner of the housetop, than with a brawling woman and in a wide house.
2 Kg. 2:16 A good wife is the crown of her husband.
27:8 As a bird that wandereth from her nest, so is a man that wandereth from his place.
The only reference to the popular instructional topic of sexual infidelity.
Friends and Neighbors
17:9 He that covereth a transgression seeketh love; but he that repeateth a matter separateth very friends.
18:24 A man that hath friends must shew himself friendly: and there is a friend that sticketh closer than a brother
27:10 Thine own friend, and thy father's friend, forsake not; neither go into thy brother's house in the day of thy calamity: for better is a neighbour that is near than a brother far off.
Do not go to your brother’s house in the day of your calamity.
A nearby neighbor is better than a distant brother, particularly if the neighbors are longtime family friends
25:17 Withdraw thy foot from thy neighbour's house; lest he be weary of thee, and so hate thee.
27:5-6 Open rebuke is better than secret love.
Faithful are the wounds of a friend; but the kisses of an enemy are deceitful.
The open rebuke of a friend are preferable to profuse kisses from an enemy.
27:14 He that blesseth his friend with a loud voice, rising early in the morning, it shall be counted a curse to him.
Some advice for keeping the friends you have: do not bless your neighbor in a loud voice very early in the morning, do not keep bringing up old offenses, and let your foot be seldom in your neighbor’s house.
The power of speech
In Proverbs a number of sayings including several editorial clusters are concerned with wise and foolish ways of using human powers of communication. Death and life are in the power of the tongue, that a soft tongue will break a bone (25:15), that the lips of the wise will preserve them (14:3), and that the speech of the worthless is like a scorching fire (16:27). The tongue is a little member and boasts of great things. How great a forest is set ablaze by a small tongue of fire (Jas. 3:5-8). In societies based oral rather than written traditions, it is the tongue rather than the pen that is mightier than the sword. The wise in Israel acknowledge that people can be wounded or healed (12:18; 25:15), destroyed or delivered (11:9), stirred up or calmed down (15:1) by words. Many of the sayings assert that the proper and improper uses of speech have predictable results and that human beings have to live with the consequences of what they say (12:13-14; 18:20-21). When fools talk, they advertise their ignorance and expose themselves to ridicule and danger (18:6-7). The more you talk the more likely you are to make a mistake (10:19), and even fools can appear to be wise if they keep their mouths shut (17:27-28).
Carefulness consistently teaches the wise to be careful of what they say (13:3; 21:23), to think before they speak (15:28; 16:23; 18:13), and to keep quiet as much as possible (11:12; 12:23). The names for body parts connected with speech are used more frequently in Proverbs than generic terms such as talking or speaking. Thus we can understand the figurative references of statements such as a gentle tongue are a tree of life. Taken as a literal and definite statement, a saying such as truthful lips endure for ever, but a lying tongue is but for a moment (12:19) might seem like wishful thinking on the part of the speaker. But as a figure of speech concerned with the purposes of G-d, it has the force of a faith claim.
It may be human nature to relish tasty morsels of gossip but the wise know enough to avoid talebearers (11:13, whisperers (16:28), and spreaders of slander (10:18). Quarrels are precipitated by whisperers (26:20), and a backbiting tongue brings forth angry looks (25:23). Disclosing another’s secret is to be avoided, because it may bring shame upon you (25:9-10). Only evildoers listed to wicked lips, and only liars’ give heed to a mischievous tongue (17:4). Those who belittle their neighbors lack sense (11:12), and whoever utters slander is a fool (10:18).
On the other side of slander, flattery is also a perversion of truth. The wise must avoid either giving or being taken in by flattery. Honey is used as a metaphor for flattery; it is sweet, but swallowing too much of it is not healthy (25:27). Aman who flatters his neighbor spreads a net for his feet (29:5), and a flattering mouth works ruin (26:28). Lying is an obvious misuse of the powers of speech. A person who lies and then says, I am only joking, is likened to a madman who throws firebrands (26:18-19).
Many of the sayings assert that the proper and improper uses of speech have predictable results and that human beings have to live with the consequences of what they say (12:13-14; 18:20-21). Matthew 12:36-37 states you will be held accountable for every word you speak.
When speech is misused it can stir up anger and start arguments (15:1 and 18:6), but good sense, wisdom, and understanding make a person slow to anger and reluctant to enter into a quarrel (14:29; 15:18, 19:11; 20:3). It is said to be as foolish to meddle in someone else’s quarrel, as it is to take a passing dog by the ears (26:17). The wise observe that an argument, once started, is difficult to stop. In 17:14 they advise their listeners to quit before the quarrel breaks out, to keep aloof from strife (20:3), and to overlook an offense (19:11). 10:12 states that hatred stirs up strife, but love covers all offenses, and the wise turn away wrath (29:8). 19:19 says a hot temper is considered a serious character flaw. Anger can be habit-forming, and people with quick tempers act foolishly and stir up strife (14:17, 29; 15:18; 26:21; 29:22).
Only fools give full vent to their anger: the wise person quietly holds it back (29:11). As bad as anger is, jealousy is worse! (27:4). Patience and self-control, on the other hand, are virtues. It is better to win control over yourself than over whole cities (14:17 and 16:32), equally, a person without self-control is like a city broken into and left without walls (25:28).
Carefulness consistently teaches the wise to be careful of what they say (13:3; 21:23), to think before they speak (15:28; 16:23; 18:13), and to keep quiet as much as possible (11:12; 12:23). The names for body parts connected with speech are used more frequently in Proverbs than generic terms such as talking or speaking. Thus we can understand the figurative references of statements such as a gentle tongue are a tree of life. Taken as a literal and definite statement, a saying such as truthful lips endure for ever, but a lying tongue is but for a moment (12:19) might seem like wishful thinking on the part of the speaker. But as a figure of speech concerned with the purposes of G-d, it has the force of a faith claim.
It may be human nature to relish tasty morsels of gossip but the wise know enough to avoid talebearers (11:13, whisperers (16:28), and spreaders of slander (10:18). Quarrels are precipitated by whisperers (26:20), and a backbiting tongue brings forth angry looks (25:23). Disclosing another’s secret is to be avoided, because it may bring shame upon you (25:9-10). Only evildoers listed to wicked lips, and only liars’ give heed to a mischievous tongue (17:4). Those who belittle their neighbors lack sense (11:12), and whoever utters slander is a fool (10:18).
On the other side of slander, flattery is also a perversion of truth. The wise must avoid either giving or being taken in by flattery. Honey is used as a metaphor for flattery; it is sweet, but swallowing too much of it is not healthy (25:27). Aman who flatters his neighbor spreads a net for his feet (29:5), and a flattering mouth works ruin (26:28). Lying is an obvious misuse of the powers of speech. A person who lies and then says, I am only joking, is likened to a madman who throws firebrands (26:18-19).
Many of the sayings assert that the proper and improper uses of speech have predictable results and that human beings have to live with the consequences of what they say (12:13-14; 18:20-21). Matthew 12:36-37 states you will be held accountable for every word you speak.
When speech is misused it can stir up anger and start arguments (15:1 and 18:6), but good sense, wisdom, and understanding make a person slow to anger and reluctant to enter into a quarrel (14:29; 15:18, 19:11; 20:3). It is said to be as foolish to meddle in someone else’s quarrel, as it is to take a passing dog by the ears (26:17). The wise observe that an argument, once started, is difficult to stop. In 17:14 they advise their listeners to quit before the quarrel breaks out, to keep aloof from strife (20:3), and to overlook an offense (19:11). 10:12 states that hatred stirs up strife, but love covers all offenses, and the wise turn away wrath (29:8). 19:19 says a hot temper is considered a serious character flaw. Anger can be habit-forming, and people with quick tempers act foolishly and stir up strife (14:17, 29; 15:18; 26:21; 29:22).
Only fools give full vent to their anger: the wise person quietly holds it back (29:11). As bad as anger is, jealousy is worse! (27:4). Patience and self-control, on the other hand, are virtues. It is better to win control over yourself than over whole cities (14:17 and 16:32), equally, a person without self-control is like a city broken into and left without walls (25:28).
Wisdom and Folly
From Proverbs:
To know wisdom and instruction; to perceive the words of understanding;
Poles of human behavior (wisdom and folly) in Proverbs chapters 1-9 are personified as females who call out to the simple to entice them. Both the magnificent portrait of Wisdom in 8:4-36 and degrading picture of Temptation in 7:6-23 are presented to us as though they were women.
The wise can never sit back and assume that their wisdom is complete for the wise can increase in learning and can continue to improve in the ways they hand on what they know to the young or to the simple for the words of the wise, must begin with the fear of the
L-rd.
Understanding - that is, words which enable one to discern good and evil.
Proverbs begins and Ecclesiastes ends with advice on how to read what these books contain: words of the wise should begin with the fear of the L-rd and end with the keeping of G-d’s commandments (Ecc. 12:13). The fear of the L-rd refers both to the sense of awe human beings feel in the presence of the L-rd and to the respect they show towards the L-rd’s intentions and teachings.
Fools- the stupid and indifferent to G-d's character and government; hence the wicked
How long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge?
How long an exclamation of impatience for information. Wisdom speaks to the simple ones who love being simple and to those who hate knowledge in the same terms that a prophet addresses those who turn away from the L-rd and the L-rd’s ways.
Wisdom speaks through the wisdom teacher’s voice in much the same way as the L-rd speaks through the prophets of Israel and Judah. Like Amos 8:12 speaks parallel phrasing: ‘They shall seek the word of the L-rd, but they shall not find it.’
Simplicity - implying ignorance. Scorners - (Psalms 1:1) - who despise, as well as reject, truth. Fools - Though a different word is used from that of 1:7, yet it is of the same meaning.
For that they hated knowledge, and did not choose the fear of the L-RD:
Indicates that the speaker equates knowledge with the fear of the L-rd. The counsels of Wisdom and the Torah of the L-rd are understood as simply two ways of expressing the same truths, and then the rejection of wisdom logically can be understood as a form of sin, which is subject to the consequences of sin.
The speaker first assert that rejecting what Wisdom has to offer is virtually the same as refusing to give reverence to the L-rd and then describes the consequences in 28-33 of these foolish refusals to listen to Wisdom.
When wisdom entereth into thine heart, and knowledge is pleasant unto thy soul;
Just as the pursuit of wisdom leads us to the knowledge of G-d, it also leads us to understand what righteousness, justice, and equity are all about. It is the teacher’s conviction that having wisdom in one’s heart is closely tied to being one of the L-rd’s faithful followers. Wisdom and worship are two sides of the same coin; Wisdom enables and encourages us to act in life-enhancing ways that are fully in accord with the Torah.
Having wisdom in one’s heart acts as a protective device, because wisdom includes the knowledge of G-d, or knowing what G-d is about through the Scriptures. Thus those who have discretion and understanding will be delivered or saved from evil influences.
The L-RD by wisdom hath founded the earth; by understanding hath he established the heavens.
Wisdom is subordinate to the L-rd, as any instrument or agent is subordinate to the one who wields it. The L-rd and not wisdom is the ultimate source of life, the instruction blends a concern for prudence (an awareness of a relationship between acts and their results) with an affirmation that human wisdom alone is not a sufficient basis for all actions.
Keep sound wisdom and discretion:
Apparent overconfidence in prediction the consequences of actions there are some directional signals available. This is what commandments and precepts are for: they function as signposts along the way, enabling the wise to discern the direction in which they are headed. Thus, those who keep an eye on wisdom and discretion can walk confidently along uncertain paths secure in the
L-rd’s protection and guided by some specific directions given in v. 27-31.
Whoso is simple, let him turn in hither: as for him that wanteth understanding, she saith to him,
Both wisdom and folly invite the simple, those unprotected by knowledge of the world to turn in here. But while the protection wisdom offers will lead to life, the narrator tells us in no uncertain terms that those who accept folly’s hospitality will end up in the depths of Sheol.
The law of the wise is a fountain of life, to depart from the snares of death.
It is easier for the wise to say what leads to life than to say what life is. In the first section of Solomonic sayings, the teaching of the wise, reverence or fear of the L-rd, and wisdom are all said to be a fountain of life (14:27; 16:22). Both a gentle tongue and the fruit of the righteous are call a tree of life (15:4; 11:30). The fear of the L-rd prolongs life (10:27) or leads to life (19:23), and he who keeps the commandment keeps his life (19:16). The wage of the righteous leads to life (10:16), guarding the way preserves life (16:17, those who heed instruction are on the path to life (10:17), and the reward for humility and fear of the L-rd is riches and honor and life (22:4). One who is steadfast in righteousness will live, but one who pursues evil will die (11:19), as will one who despises the word (19:16, 13:13) or hates reproof (15:10). Fools die for lack of sense (10:21).
Life is used in most of these sayings as a figure of speech referring to quality and quantity of life rather than to mere physical existence. Avoiding a premature or tragic death rather than an escape from mortality itself.
The simple believeth every word: but the prudent man looketh well to his going.
The simple seems to be those who are gullible or easily misled: The simple believeth every word. The simple lack foresight, but they can learn from others’ experiences. When prudent people are danger they hide from it, but the simple go on, and suffer for it (27:12).
A handful of sayings refer to someone who lacks a mind. This idiom is translated as lacks sense, lacks judgment, and void of understanding. Fools are said to die for lack of sense (15:21). Those who belittle their neighbors (11:12), follow worthless pursuits (12:11), and go into debt to their neighbors (17: 18) are all thought by the wise to be lacking in mental equipment.
A man hath joy by the answer of his mouth: and a word spoken in due season, how good is it!
The wise are those who know how to choose and to use the right saying on the right occasion. A shrewd observer can make almost any proverb into a true statement by using it to comment upon the right occasion. It then becomes a word in season, expressing the truth of that particular situation in life. 25:11.
There is no wisdom nor understanding nor counsel against the L-RD.
The fear (reverence) of the L-rd is instruction in wisdom (15:33) and that no wisdom can avail against the L-rd. Wisdom is more likely to be found with the humble than with the proud or the insolent (11:2; 13:10). Those who wish to become wise must associate with the wise (13:20). Wisdom may not be attainable for everyone (17:16).
Those who are wise will heed commandments and keep the Law (10:8, 28:7), take advice (12:15; 13:1), and listen to wholesome warning (15:31). The Wise act with caution (14:16), speak judiciously (16:33), and avoid getting into arguments (29:8, 11). Those who are wise seek, acquire, and lay up knowledge (10:14). The wise are those who know how to make effective use of what they have learned. They are able to apply their knowledge appropriately in concrete situations (14:8).
Answer a fool according to his folly, lest he be wise in his own conceit.
The sages of Israel can deliberately and knowingly list two completely opposite commands one right after the other, because they know that there are times when it is wise to answer a fool according to his folly and times when it is wiser not to do so.
A lying tongue hateth those that are afflicted by it; and a flattering mouth worketh ruin.
Lying is a obvious misuse of the powers of speech. A person who lies and then says, I am only joking, is likened to a madman who throws firebrands (26:18-19).
To know wisdom and instruction; to perceive the words of understanding;
Poles of human behavior (wisdom and folly) in Proverbs chapters 1-9 are personified as females who call out to the simple to entice them. Both the magnificent portrait of Wisdom in 8:4-36 and degrading picture of Temptation in 7:6-23 are presented to us as though they were women.
The wise can never sit back and assume that their wisdom is complete for the wise can increase in learning and can continue to improve in the ways they hand on what they know to the young or to the simple for the words of the wise, must begin with the fear of the
L-rd.
Understanding - that is, words which enable one to discern good and evil.
Proverbs begins and Ecclesiastes ends with advice on how to read what these books contain: words of the wise should begin with the fear of the L-rd and end with the keeping of G-d’s commandments (Ecc. 12:13). The fear of the L-rd refers both to the sense of awe human beings feel in the presence of the L-rd and to the respect they show towards the L-rd’s intentions and teachings.
Fools- the stupid and indifferent to G-d's character and government; hence the wicked
How long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge?
How long an exclamation of impatience for information. Wisdom speaks to the simple ones who love being simple and to those who hate knowledge in the same terms that a prophet addresses those who turn away from the L-rd and the L-rd’s ways.
Wisdom speaks through the wisdom teacher’s voice in much the same way as the L-rd speaks through the prophets of Israel and Judah. Like Amos 8:12 speaks parallel phrasing: ‘They shall seek the word of the L-rd, but they shall not find it.’
Simplicity - implying ignorance. Scorners - (Psalms 1:1) - who despise, as well as reject, truth. Fools - Though a different word is used from that of 1:7, yet it is of the same meaning.
For that they hated knowledge, and did not choose the fear of the L-RD:
Indicates that the speaker equates knowledge with the fear of the L-rd. The counsels of Wisdom and the Torah of the L-rd are understood as simply two ways of expressing the same truths, and then the rejection of wisdom logically can be understood as a form of sin, which is subject to the consequences of sin.
The speaker first assert that rejecting what Wisdom has to offer is virtually the same as refusing to give reverence to the L-rd and then describes the consequences in 28-33 of these foolish refusals to listen to Wisdom.
When wisdom entereth into thine heart, and knowledge is pleasant unto thy soul;
Just as the pursuit of wisdom leads us to the knowledge of G-d, it also leads us to understand what righteousness, justice, and equity are all about. It is the teacher’s conviction that having wisdom in one’s heart is closely tied to being one of the L-rd’s faithful followers. Wisdom and worship are two sides of the same coin; Wisdom enables and encourages us to act in life-enhancing ways that are fully in accord with the Torah.
Having wisdom in one’s heart acts as a protective device, because wisdom includes the knowledge of G-d, or knowing what G-d is about through the Scriptures. Thus those who have discretion and understanding will be delivered or saved from evil influences.
The L-RD by wisdom hath founded the earth; by understanding hath he established the heavens.
Wisdom is subordinate to the L-rd, as any instrument or agent is subordinate to the one who wields it. The L-rd and not wisdom is the ultimate source of life, the instruction blends a concern for prudence (an awareness of a relationship between acts and their results) with an affirmation that human wisdom alone is not a sufficient basis for all actions.
Keep sound wisdom and discretion:
Apparent overconfidence in prediction the consequences of actions there are some directional signals available. This is what commandments and precepts are for: they function as signposts along the way, enabling the wise to discern the direction in which they are headed. Thus, those who keep an eye on wisdom and discretion can walk confidently along uncertain paths secure in the
L-rd’s protection and guided by some specific directions given in v. 27-31.
Whoso is simple, let him turn in hither: as for him that wanteth understanding, she saith to him,
Both wisdom and folly invite the simple, those unprotected by knowledge of the world to turn in here. But while the protection wisdom offers will lead to life, the narrator tells us in no uncertain terms that those who accept folly’s hospitality will end up in the depths of Sheol.
The law of the wise is a fountain of life, to depart from the snares of death.
It is easier for the wise to say what leads to life than to say what life is. In the first section of Solomonic sayings, the teaching of the wise, reverence or fear of the L-rd, and wisdom are all said to be a fountain of life (14:27; 16:22). Both a gentle tongue and the fruit of the righteous are call a tree of life (15:4; 11:30). The fear of the L-rd prolongs life (10:27) or leads to life (19:23), and he who keeps the commandment keeps his life (19:16). The wage of the righteous leads to life (10:16), guarding the way preserves life (16:17, those who heed instruction are on the path to life (10:17), and the reward for humility and fear of the L-rd is riches and honor and life (22:4). One who is steadfast in righteousness will live, but one who pursues evil will die (11:19), as will one who despises the word (19:16, 13:13) or hates reproof (15:10). Fools die for lack of sense (10:21).
Life is used in most of these sayings as a figure of speech referring to quality and quantity of life rather than to mere physical existence. Avoiding a premature or tragic death rather than an escape from mortality itself.
The simple believeth every word: but the prudent man looketh well to his going.
The simple seems to be those who are gullible or easily misled: The simple believeth every word. The simple lack foresight, but they can learn from others’ experiences. When prudent people are danger they hide from it, but the simple go on, and suffer for it (27:12).
A handful of sayings refer to someone who lacks a mind. This idiom is translated as lacks sense, lacks judgment, and void of understanding. Fools are said to die for lack of sense (15:21). Those who belittle their neighbors (11:12), follow worthless pursuits (12:11), and go into debt to their neighbors (17: 18) are all thought by the wise to be lacking in mental equipment.
A man hath joy by the answer of his mouth: and a word spoken in due season, how good is it!
The wise are those who know how to choose and to use the right saying on the right occasion. A shrewd observer can make almost any proverb into a true statement by using it to comment upon the right occasion. It then becomes a word in season, expressing the truth of that particular situation in life. 25:11.
There is no wisdom nor understanding nor counsel against the L-RD.
The fear (reverence) of the L-rd is instruction in wisdom (15:33) and that no wisdom can avail against the L-rd. Wisdom is more likely to be found with the humble than with the proud or the insolent (11:2; 13:10). Those who wish to become wise must associate with the wise (13:20). Wisdom may not be attainable for everyone (17:16).
Those who are wise will heed commandments and keep the Law (10:8, 28:7), take advice (12:15; 13:1), and listen to wholesome warning (15:31). The Wise act with caution (14:16), speak judiciously (16:33), and avoid getting into arguments (29:8, 11). Those who are wise seek, acquire, and lay up knowledge (10:14). The wise are those who know how to make effective use of what they have learned. They are able to apply their knowledge appropriately in concrete situations (14:8).
Answer a fool according to his folly, lest he be wise in his own conceit.
The sages of Israel can deliberately and knowingly list two completely opposite commands one right after the other, because they know that there are times when it is wise to answer a fool according to his folly and times when it is wiser not to do so.
A lying tongue hateth those that are afflicted by it; and a flattering mouth worketh ruin.
Lying is a obvious misuse of the powers of speech. A person who lies and then says, I am only joking, is likened to a madman who throws firebrands (26:18-19).
Debts
From Proverbs:
Deliver thyself, when thou art come into the hand of thy friend; go, humble thyself, and make sure thy friend.
If you have in some unthinkingly unselfish moment promised to be responsible for someone else’s debts, you must do whatever you can to get out of the trap you have set for yourself.
Beg, weep, and grovel if necessary. The wisdom teacher’s attitude towards the dangers involved in co-signing a loan is ruthlessly practical. This stubborn attitude stands in stark contrast to the views expressed in the Wisdom of Jesus ben Sirach, an apocryphal book that was never accepted into the Hebrew canon. Sirach, a Jewish sage of the 2nd century. B.C.E. acknowledges the problem lenders sometimes have in recovering their loans, but advises the faithful to go ahead, and lose your silver for the sake of a brother or a friend.
Give not sleep to thine eyes, nor slumber to thine eyelids.
Those who are in their neighbors’ power are advised to get their eyes no sleep until they have disengaged themselves from their commitments.
The rich ruleth over the poor, and the borrower is servant to the lender.
The borrower is the slave of the lender, and only someone without sense gives a pledge, and becomes surety (17:18).
Take his garment that is surety for a stranger: and take a pledge of him for a strange woman.
Anyone stupid enough to promise to be responsible for a stranger’s debts ought to have his own property held to guarantee payment. The identical saying is also in 27:13.
He that by usury and unjust gain increaseth his substance, he shall gather it for him that will pity the poor.
The legal codes which are considered a part of Israel’s covenant with the L-rd contain numerous regulations concerning borrowing and lending (Deut. 24:10-13). Within the covenant community; Israelites were forbidden to exact interest on a loan (Deut. 23:19). Thus one of the Hezekian sayings warns those who augment their wealth by interest and increase that what they earn will be taken from them and given to those who are more charitable towards the poor.
What you have paid for YOU OWN
What you have charged, or making monthly payments – THEY OWN YOU.
Deliver thyself, when thou art come into the hand of thy friend; go, humble thyself, and make sure thy friend.
If you have in some unthinkingly unselfish moment promised to be responsible for someone else’s debts, you must do whatever you can to get out of the trap you have set for yourself.
Beg, weep, and grovel if necessary. The wisdom teacher’s attitude towards the dangers involved in co-signing a loan is ruthlessly practical. This stubborn attitude stands in stark contrast to the views expressed in the Wisdom of Jesus ben Sirach, an apocryphal book that was never accepted into the Hebrew canon. Sirach, a Jewish sage of the 2nd century. B.C.E. acknowledges the problem lenders sometimes have in recovering their loans, but advises the faithful to go ahead, and lose your silver for the sake of a brother or a friend.
Give not sleep to thine eyes, nor slumber to thine eyelids.
Those who are in their neighbors’ power are advised to get their eyes no sleep until they have disengaged themselves from their commitments.
The rich ruleth over the poor, and the borrower is servant to the lender.
The borrower is the slave of the lender, and only someone without sense gives a pledge, and becomes surety (17:18).
Take his garment that is surety for a stranger: and take a pledge of him for a strange woman.
Anyone stupid enough to promise to be responsible for a stranger’s debts ought to have his own property held to guarantee payment. The identical saying is also in 27:13.
He that by usury and unjust gain increaseth his substance, he shall gather it for him that will pity the poor.
The legal codes which are considered a part of Israel’s covenant with the L-rd contain numerous regulations concerning borrowing and lending (Deut. 24:10-13). Within the covenant community; Israelites were forbidden to exact interest on a loan (Deut. 23:19). Thus one of the Hezekian sayings warns those who augment their wealth by interest and increase that what they earn will be taken from them and given to those who are more charitable towards the poor.
What you have paid for YOU OWN
What you have charged, or making monthly payments – THEY OWN YOU.
Humility and Pride
According to the Solomonic proverbs, pride meaning arrogance or haughtiness breeds quarrels (Prov. 13:10), leads to disgrace (11:2), and is followed by destruction (16:18; 18:12). It is said that the L-rd tears down the house of the proud (15:25) and that those who are arrogant are an abomination to the L-rd (16:5).
11:2 When pride cometh, then cometh shame: but with the lowly is wisdom.
Humble is wisdom, and humility goes before honor (15:33; 18:12).
12:9 He that is despised, and hath a servant, is better than he that honoureth himself, and lacketh bread.
Persons of humble standing who work for themselves over those who pretend to be great but lack bread.
13:1 a scorner heareth not rebuke.
Scoffers do not like to be reproved.
13:10 Only by pride cometh contention: but with the well advised is wisdom.
14:6 A scorner seeketh wisdom, and findeth it not: but knowledge is easy unto him that understandeth.
[A scorner are not able to acquire wisdom.]
15:12 A scorner loveth not one that reproveth him: neither will he go unto the wise.
15:25 The L-RD will destroy the house of the proud: but he will establish the border of the widow.
16:5 Every one that is proud in heart is an abomination to the L-RD: though hand join in hand, he shall not be unpunished
16:18 Pride goeth before destruction, and an haughty spirit before a fall.
18:12 Before destruction the heart of man is haughty, and before honour is humility.
21:24 Proud and haughty scorner is his name, who dealeth in proud wrath.
22:10 Cast out the scorner, and contention shall go out; yea, strife and reproach shall cease.
Scorners are the source of strife, quarreling, and abuse.
The wise are advised to let another person praise you, and not your own mouth (27:2). Let another man praise thee, and not thine own mouth; a stranger, and not thine own lips.
A person who is lowly in spirit will obtain honor (29:23).
A man's pride shall bring him low: but honour shall uphold the humble in spirit.
In 15:33 humility is equated with the fear of the L-rd,
The fear of the L-RD is the instruction of wisdom; and before honour is humility.
and in 22:4 it is claimed that he reward for humility and fear of the L-rd is riches and honor and life.
By humility and the fear of the L-RD are riches, and honour, and life.
11:2 When pride cometh, then cometh shame: but with the lowly is wisdom.
Humble is wisdom, and humility goes before honor (15:33; 18:12).
12:9 He that is despised, and hath a servant, is better than he that honoureth himself, and lacketh bread.
Persons of humble standing who work for themselves over those who pretend to be great but lack bread.
13:1 a scorner heareth not rebuke.
Scoffers do not like to be reproved.
13:10 Only by pride cometh contention: but with the well advised is wisdom.
14:6 A scorner seeketh wisdom, and findeth it not: but knowledge is easy unto him that understandeth.
[A scorner are not able to acquire wisdom.]
15:12 A scorner loveth not one that reproveth him: neither will he go unto the wise.
15:25 The L-RD will destroy the house of the proud: but he will establish the border of the widow.
16:5 Every one that is proud in heart is an abomination to the L-RD: though hand join in hand, he shall not be unpunished
16:18 Pride goeth before destruction, and an haughty spirit before a fall.
18:12 Before destruction the heart of man is haughty, and before honour is humility.
21:24 Proud and haughty scorner is his name, who dealeth in proud wrath.
22:10 Cast out the scorner, and contention shall go out; yea, strife and reproach shall cease.
Scorners are the source of strife, quarreling, and abuse.
The wise are advised to let another person praise you, and not your own mouth (27:2). Let another man praise thee, and not thine own mouth; a stranger, and not thine own lips.
A person who is lowly in spirit will obtain honor (29:23).
A man's pride shall bring him low: but honour shall uphold the humble in spirit.
In 15:33 humility is equated with the fear of the L-rd,
The fear of the L-RD is the instruction of wisdom; and before honour is humility.
and in 22:4 it is claimed that he reward for humility and fear of the L-rd is riches and honor and life.
By humility and the fear of the L-RD are riches, and honour, and life.
Rich and Poor
From Proverbs:
When a wicked man dieth, his expectation shall perish: and the hope of unjust men perisheth.
[The confidence placed in riches comes to nothing, agrees with 11:28 and 11:4. Three different statements in a single chapter observe that wealth is not an ultimately dependable form of protection. In a similar way, when a Hebrew word in 18:11 is read either as in his imagination or as his protection conclude that rich people simply imagine that their wealth protects them like high strong wall around a city (18:11), immediately follows a declaration that the name of the L-rd is a strong tower that protects the righteous. The collectors probably used the grouping process intentionally as a way of commenting upon those who look to their wealth rather than to the L-rd for protection. Parallel to 18:11 that implies that the rich are mistakenly wise in their own eyes.]
The merciful man doeth good to his own soul: but he that is cruel troubleth his own flesh.
[Most of the sayings, which encourage compassionate behavior, do so for basically self-serving ends: those who are kind are said to benefit themselves, those who are generous grow prosperous (v. 25), and those who share their bread with the poor will be blessed (22:9) and will not want (28:27).
On the one hand, those who are kind to the poor are said to lean to the L-rd, and the L-rd is expected to repay them (19:17). On the other hand, those who close their ears to the cry of the poor will themselves cry out and not be heard (21:13), and those who hide their eyes will get many a curse (28:27). The collection of sayings which begins in chapter 101 ends with a warning that those who oppress the poor to increase their own wealth will only come to want (22:16).]
The ransom of a man's life are his riches: but the poor heareth not rebuke.
[Another example of how translation can be misleading. In American usage the term redemption is usually understood in theological terms. But this is not at all the sense intended by the original Ransom and redemption are synonymous in Hebrew. A person who is held for ransom is redeemed when the ransom money is paid.
The poor heareth not rebuke – The speaker may be saying simply that the rich have means to pay a ransom while the poor do not. On the other hand, the sage’s point might be that the possession of wealth puts the rich in danger of being kidnapped while the poor are immune to such treats.
A similar sort of ironic twist may be attributed to the observation that wealth brings many new friends (19:4). The wise observe that the problems which come with being poor include being beret of friends (14:20; 19:4, 7), having to be polite when the rich can get away with being rude (18:23), and being dominated by rich creditors (22:7). But while it is better, on the whole, to be rich than poor, a number of things are said to be worse than poverty. It is better to be poor than to be a fool (12:9), a liar (19:22), or a hypocrite (19:1). It is better to be poor and walk in integrity than to be rich and perverse (28:6). A good name is more desirable than riches (22:1), and it is better to be content with only a few possessions than to have the kind of wealth that is gained through injustice or accompanied by strife and hatred (15:16-17; 16:8, 19; 17:1).]
Much food is in the tillage of the poor: but there is that is destroyed for want of judgment.
Greed and injustice on the part of the powerful can take away equality of opportunity. The fallow ground of the poor could much food, but it is swept away through injustice.
In the mouth of the foolish is a rod of pride: but the lips of the wise shall preserve them.
When fools talk, they advertise their ignorance and expose themselves to ridicule and danger (18:6-7). The more you talk the more likely you are to make a mistake (10:19), and even fools can appear to be wise if they keep their mouths shut (17:27-28). Carefulness consistently teaches the wise to be careful of what they say (13:3; 21:23), to think before they speak (15:28; 16:23; 18:13), and to keep quiet as much as possible (11:12; 12:23).
The poor is hated even of his own neighbour: but the rich hath many friends.
If we recognize the seasonal nature of many proverbial truths, then we will not be tempted to universalize such statements as this verse. This saying reflects upon an aspect of reality. It is an observation, which may prove true in many human settings. But we ought not to assume that the speaker was asserting that their neighbors everywhere dislike all poor people.
He that oppresseth the poor to increase his riches, and he that giveth to the rich, shall surely come to want.
It is the never-ending task of the wise to analyze whatever situations in life they encounter and to try to determine what is true in any given case. It is not necessary to deny the fact that injustice has been a source of wealth in some situation (v. 16) in order to affirm that some riches are experienced as blessings given by G-d (v. 4). Since circumstances differ, no single saying can hold true in every human setting.
A poor man that oppresseth the poor is like a sweeping rain which leaveth no food.
Sweeping rain - Are like beating rain that leaves no food. The rain is ordinarily expected to be a blessing, and the poor would ordinarily expect understanding and support from those who share in their poverty. G-d desires respect for the poor more than the honoring of the exalted.
The poor and the deceitful man meet together: the L-RD lighteneth both their eyes.
The human dignity and worth of the poor are referred to by their status in relationship to G-d. The L-RD lighteneth both their eyes of both the poor and those who oppress them. The L-rd is the maker of both rich and poor (22:2), and both those who mock and those who oppress the poor are said to insult their Maker (17:5; 14:31). The wise believe that those who rejoice in the poverty of others will not go unpunished (17:5) and that those who are kind to the needy honor G-d (14:31).
22:22 Rob not the poor, because he is poor: neither oppress the afflicted in the gate:
This echoes the social justice concerns of Amos and Isaiah. Poor – connoting weakness and helplessness.
Affliction – connoting those needy enough to be given gleanings.
Gate – refers to the practice of deciding legal disputes in the specially structured entryways to fortified cities.
The hoped-for future king envisioned by Isaiah 11:4 is expected to judge these helpless ones with righteousness (Ps. 72), and the wise also expect the L-rd to plead the poor’s case (Prov. 22:23).
22:27 If thou hast nothing to pay, why should he take away thy bed from under thee?
26-27 this speaks against giving pledges, going into debt.
Amos 2:6-8 reflects the custom of giving garments as surety for a debt. Those who were extremely poor could only give as collateral the cloak in which they slept, and the covenant made between Israel and the L-rd demands that such pledges be returned before the sun goes down; for that is his only covering, it is his mantle for his body; in what else shall he sleep?
Amos counsels the pupil not to become one of those who have nothing with which to pay off their debts exempt their bed. The L-rd will always be their advocate, those who are wise will try to avoid becoming one of the helpless poor.
When a wicked man dieth, his expectation shall perish: and the hope of unjust men perisheth.
[The confidence placed in riches comes to nothing, agrees with 11:28 and 11:4. Three different statements in a single chapter observe that wealth is not an ultimately dependable form of protection. In a similar way, when a Hebrew word in 18:11 is read either as in his imagination or as his protection conclude that rich people simply imagine that their wealth protects them like high strong wall around a city (18:11), immediately follows a declaration that the name of the L-rd is a strong tower that protects the righteous. The collectors probably used the grouping process intentionally as a way of commenting upon those who look to their wealth rather than to the L-rd for protection. Parallel to 18:11 that implies that the rich are mistakenly wise in their own eyes.]
The merciful man doeth good to his own soul: but he that is cruel troubleth his own flesh.
[Most of the sayings, which encourage compassionate behavior, do so for basically self-serving ends: those who are kind are said to benefit themselves, those who are generous grow prosperous (v. 25), and those who share their bread with the poor will be blessed (22:9) and will not want (28:27).
On the one hand, those who are kind to the poor are said to lean to the L-rd, and the L-rd is expected to repay them (19:17). On the other hand, those who close their ears to the cry of the poor will themselves cry out and not be heard (21:13), and those who hide their eyes will get many a curse (28:27). The collection of sayings which begins in chapter 101 ends with a warning that those who oppress the poor to increase their own wealth will only come to want (22:16).]
The ransom of a man's life are his riches: but the poor heareth not rebuke.
[Another example of how translation can be misleading. In American usage the term redemption is usually understood in theological terms. But this is not at all the sense intended by the original Ransom and redemption are synonymous in Hebrew. A person who is held for ransom is redeemed when the ransom money is paid.
The poor heareth not rebuke – The speaker may be saying simply that the rich have means to pay a ransom while the poor do not. On the other hand, the sage’s point might be that the possession of wealth puts the rich in danger of being kidnapped while the poor are immune to such treats.
A similar sort of ironic twist may be attributed to the observation that wealth brings many new friends (19:4). The wise observe that the problems which come with being poor include being beret of friends (14:20; 19:4, 7), having to be polite when the rich can get away with being rude (18:23), and being dominated by rich creditors (22:7). But while it is better, on the whole, to be rich than poor, a number of things are said to be worse than poverty. It is better to be poor than to be a fool (12:9), a liar (19:22), or a hypocrite (19:1). It is better to be poor and walk in integrity than to be rich and perverse (28:6). A good name is more desirable than riches (22:1), and it is better to be content with only a few possessions than to have the kind of wealth that is gained through injustice or accompanied by strife and hatred (15:16-17; 16:8, 19; 17:1).]
Much food is in the tillage of the poor: but there is that is destroyed for want of judgment.
Greed and injustice on the part of the powerful can take away equality of opportunity. The fallow ground of the poor could much food, but it is swept away through injustice.
In the mouth of the foolish is a rod of pride: but the lips of the wise shall preserve them.
When fools talk, they advertise their ignorance and expose themselves to ridicule and danger (18:6-7). The more you talk the more likely you are to make a mistake (10:19), and even fools can appear to be wise if they keep their mouths shut (17:27-28). Carefulness consistently teaches the wise to be careful of what they say (13:3; 21:23), to think before they speak (15:28; 16:23; 18:13), and to keep quiet as much as possible (11:12; 12:23).
The poor is hated even of his own neighbour: but the rich hath many friends.
If we recognize the seasonal nature of many proverbial truths, then we will not be tempted to universalize such statements as this verse. This saying reflects upon an aspect of reality. It is an observation, which may prove true in many human settings. But we ought not to assume that the speaker was asserting that their neighbors everywhere dislike all poor people.
He that oppresseth the poor to increase his riches, and he that giveth to the rich, shall surely come to want.
It is the never-ending task of the wise to analyze whatever situations in life they encounter and to try to determine what is true in any given case. It is not necessary to deny the fact that injustice has been a source of wealth in some situation (v. 16) in order to affirm that some riches are experienced as blessings given by G-d (v. 4). Since circumstances differ, no single saying can hold true in every human setting.
A poor man that oppresseth the poor is like a sweeping rain which leaveth no food.
Sweeping rain - Are like beating rain that leaves no food. The rain is ordinarily expected to be a blessing, and the poor would ordinarily expect understanding and support from those who share in their poverty. G-d desires respect for the poor more than the honoring of the exalted.
The poor and the deceitful man meet together: the L-RD lighteneth both their eyes.
The human dignity and worth of the poor are referred to by their status in relationship to G-d. The L-RD lighteneth both their eyes of both the poor and those who oppress them. The L-rd is the maker of both rich and poor (22:2), and both those who mock and those who oppress the poor are said to insult their Maker (17:5; 14:31). The wise believe that those who rejoice in the poverty of others will not go unpunished (17:5) and that those who are kind to the needy honor G-d (14:31).
22:22 Rob not the poor, because he is poor: neither oppress the afflicted in the gate:
This echoes the social justice concerns of Amos and Isaiah. Poor – connoting weakness and helplessness.
Affliction – connoting those needy enough to be given gleanings.
Gate – refers to the practice of deciding legal disputes in the specially structured entryways to fortified cities.
The hoped-for future king envisioned by Isaiah 11:4 is expected to judge these helpless ones with righteousness (Ps. 72), and the wise also expect the L-rd to plead the poor’s case (Prov. 22:23).
22:27 If thou hast nothing to pay, why should he take away thy bed from under thee?
26-27 this speaks against giving pledges, going into debt.
Amos 2:6-8 reflects the custom of giving garments as surety for a debt. Those who were extremely poor could only give as collateral the cloak in which they slept, and the covenant made between Israel and the L-rd demands that such pledges be returned before the sun goes down; for that is his only covering, it is his mantle for his body; in what else shall he sleep?
Amos counsels the pupil not to become one of those who have nothing with which to pay off their debts exempt their bed. The L-rd will always be their advocate, those who are wise will try to avoid becoming one of the helpless poor.
The Tongue
From Proverbs:
A wholesome tongue is a tree of life: but perverseness therein is a breach in the spirit.
[The names for body parts connected with speech are used more frequently in Proverbs than generic terms such as talking or speaking. Thus we can understand the figurative references of statements such as a gentle tongue are a tree of life. Taken as a literal and definite statement, a saying such as truthful lips endure for ever, but a lying tongue is but for a moment (12:19) might seem like wishful thinking on the part of the speaker. But as a figure of speech concerned with the purposes of G-d, it has the force of a faith claim.]
A wicked doer giveth heed to false lips; and a liar giveth ear to a naughty tongue.
[A synonymous (identical) parallelism in this saying, evildoer has approximately the same meaning as liar, while listens to is echoed by gives heed to and wicked lips corresponds with mischievous tongue.]
A fool's mouth is his destruction, and his lips are the snare of his soul.
[One sage observes that the person who states his or her case first seems right, until the other comes and examines him. Occasionally, it is not possible for human judges to decide on the merits of a case. Then the lot puts an end to disputes and decides between powerful contenders (18:18). When lots are cast, the decision is no longer in human hands, but wholly from the L-rd (16:33; 1 Sam. 14:41-42). The wisdom of experience advises others not to enter too hastily into legal disputes. It is always possible that you yourself will be put to shame in the process (25:8).]
The words of a talebearer are as wounds, and they go down into the innermost parts of the belly.
[It may be human nature to relish tasty morsels of gossip but the wise know enough to avoid talebearers (11:13, whisperers (16:28), and spreaders of slander (10:18). Quarrels are precipitated by whisperers (26:20), and a backbiting tongue brings forth angry looks (25:23). Disclosing another’s secret is to be avoided, because it may bring shame upon you (25:9-10). Only evildoers listed to wicked lips, and only liar’s give heed to a mischievous tongue (17:4). Those who belittle their neighbors lack sense (11:12), and whoever utters slander is a fool (10:18).
On the other side of slander, flattery is also a perversion of truth. The wise must avoid either giving or being taken in by flattery. Honey is used as a metaphor for flattery; it is sweet, but swallowing too much of it is not healthy (25:27). Aman who flatters his neighbor spreads a net for his feet (29:5), and a flattering mouth works ruin (26:28).]
Death and life are in the power of the tongue: and they that love it shall eat the fruit thereof.
[A number of sayings including several editorial clusters are concerned with wise and foolish ways of using human powers of communication. Death and life are in the power of the tongue, that a soft tongue will break a bone (25:15), that the lips of the wise will preserve them (14:3), and that the speech of the worthless is like a scorching fire (16:27). The tongue is a little member and boasts of great things. How great a forest is set ablaze by a small tongue of fire (Jas. 3:5-8).
In societies based oral rather than written traditions, it is the tongue rather than the pen which is mightier than the sword. The wise in Israel acknowledge that people can be wounded or healed (12:18; 25:15), destroyed or delivered (11:9), stirred up or calmed down (15:1) by words. Many of the sayings assert that the proper and improper uses of speech have predictable results and that human beings have to live with the consequences of what they say (12:13-14; 18:20-21).]
A word fitly spoken is like apples of gold in pictures of silver.
Those who want to be considered wise must learn to distinguish between sayings which comment on the way things are and statements which make claims about the way things ought to be. Only then can a word be said to be fitly spoken.
A wholesome tongue is a tree of life: but perverseness therein is a breach in the spirit.
[The names for body parts connected with speech are used more frequently in Proverbs than generic terms such as talking or speaking. Thus we can understand the figurative references of statements such as a gentle tongue are a tree of life. Taken as a literal and definite statement, a saying such as truthful lips endure for ever, but a lying tongue is but for a moment (12:19) might seem like wishful thinking on the part of the speaker. But as a figure of speech concerned with the purposes of G-d, it has the force of a faith claim.]
A wicked doer giveth heed to false lips; and a liar giveth ear to a naughty tongue.
[A synonymous (identical) parallelism in this saying, evildoer has approximately the same meaning as liar, while listens to is echoed by gives heed to and wicked lips corresponds with mischievous tongue.]
A fool's mouth is his destruction, and his lips are the snare of his soul.
[One sage observes that the person who states his or her case first seems right, until the other comes and examines him. Occasionally, it is not possible for human judges to decide on the merits of a case. Then the lot puts an end to disputes and decides between powerful contenders (18:18). When lots are cast, the decision is no longer in human hands, but wholly from the L-rd (16:33; 1 Sam. 14:41-42). The wisdom of experience advises others not to enter too hastily into legal disputes. It is always possible that you yourself will be put to shame in the process (25:8).]
The words of a talebearer are as wounds, and they go down into the innermost parts of the belly.
[It may be human nature to relish tasty morsels of gossip but the wise know enough to avoid talebearers (11:13, whisperers (16:28), and spreaders of slander (10:18). Quarrels are precipitated by whisperers (26:20), and a backbiting tongue brings forth angry looks (25:23). Disclosing another’s secret is to be avoided, because it may bring shame upon you (25:9-10). Only evildoers listed to wicked lips, and only liar’s give heed to a mischievous tongue (17:4). Those who belittle their neighbors lack sense (11:12), and whoever utters slander is a fool (10:18).
On the other side of slander, flattery is also a perversion of truth. The wise must avoid either giving or being taken in by flattery. Honey is used as a metaphor for flattery; it is sweet, but swallowing too much of it is not healthy (25:27). Aman who flatters his neighbor spreads a net for his feet (29:5), and a flattering mouth works ruin (26:28).]
Death and life are in the power of the tongue: and they that love it shall eat the fruit thereof.
[A number of sayings including several editorial clusters are concerned with wise and foolish ways of using human powers of communication. Death and life are in the power of the tongue, that a soft tongue will break a bone (25:15), that the lips of the wise will preserve them (14:3), and that the speech of the worthless is like a scorching fire (16:27). The tongue is a little member and boasts of great things. How great a forest is set ablaze by a small tongue of fire (Jas. 3:5-8).
In societies based oral rather than written traditions, it is the tongue rather than the pen which is mightier than the sword. The wise in Israel acknowledge that people can be wounded or healed (12:18; 25:15), destroyed or delivered (11:9), stirred up or calmed down (15:1) by words. Many of the sayings assert that the proper and improper uses of speech have predictable results and that human beings have to live with the consequences of what they say (12:13-14; 18:20-21).]
A word fitly spoken is like apples of gold in pictures of silver.
Those who want to be considered wise must learn to distinguish between sayings which comment on the way things are and statements which make claims about the way things ought to be. Only then can a word be said to be fitly spoken.
Justice Ethics
Proverbs 12:13-22 The editorial grouping links the telling of truth or lies to the success or failure of the judicial system. Those who speak the truth enable justice to be done in the courts and in the gates, but false witnesses clearly pervert the process. Lying lips are an abomination to the
L-rd, but those who act faithfully are his delight v. 22 in its proper context. According to both 19:5 and 9, a false witness will not go unpunished, and those who utter lies in court will perish (v. 9) and not escape (v. 5).
The topic of justice is closely related to that of speech. Both civil and criminal cases were argued before the elders who met in the gate. Anyone having knowledge of the case was publicly charged under penalty of a curse to come forward and testify (Lev. 5:1). Thus, it may be said that an accomplice or even one who has knowledge of a crime but does not come forward to testify hates his own life; he hears the curse, but discloses nothing.
Perjury (giving a false testimony) under such a system brings about a failure in justice: A worthless witness mocks at justice (19:28). The wise threaten those who give false witness with certain punishment 19:5, 9), assuming but not specifying that such punishment will come from the hand of G-d.
The topic of justice is closely related to that of speech. Both civil and criminal cases were argued before the elders who met in the gate. Anyone having knowledge of the case was publicly charged under penalty of a curse to come forward and testify (Lev. 5:1). Thus, it may be said that an accomplice or even one who has knowledge of a crime but does not come forward to testify hates his own life; he hears the curse, but discloses nothing.
One sage observes that the person who states his or her case first seems right, until the other comes and examines him. Occasionally, it is not possible for human judges to decide on the merits of a case. Then the lot puts an end to disputes and decides between powerful contenders (18:18). When lots are cast, the decision is no longer in human hands, but wholly from the L-rd (16:33; 1 Sam. 14:41-42). The wisdom of experience advises others not to enter too hastily into legal disputes. It is always possible that you yourself will be put to shame in the process (25:8).
The wise believe that justifying the wicked and condemning the righteous are both alike an abomination to the L-rd. To praise the wicked is the same as forsaking the Law (28:4). Only those who seek the L-rd understand justice completely (28:5). It is not good to be partial to the wicked or to deprive the righteous person of justice (18:5). The wise have observed human nature enough to know full well that even a strong man will do wrong for a piece of bread (28:21). Thus, when justice is done, it is a joy to the righteous and dismay to evildoers (21:15).
In the final analysis it has to be said that from the L-rd a man gets justice (29:26). The wise are convinced that those who escape the punishment they deserve from the human courts will be subject to other forms of chastisement. 28:17 reflects this attitude towards those who seem to get away with murder.
To impose a fine on a righteous man is not good; to flog noble men is wrong may sound hackneyed. But its content is not as trivial as its translation makes it seem. If it were used proverbially to comment appropriately upon an actual situation in life, it would not seem commonplace. The same might be said of 18:5.
Bribes: The Solomonic sayings do not condemn bribes per se. Gifts and bribes are equated, and words meaning gift seem to be used interchangeably with words meaning bribe throughout the sentence literature, but do not consider all bribes equal. Bribes, which are given or taken to pervert the ways of justice, are said to be evil (17:23). People who avoid taking the kinds of bribes, which lead to unjust gain, are said to live (15:27). In 17:8 any possible distance between what the observer thinks and what the giver of bribes thinks. But the speaker does not ask us to believe that the giving of bribes will guarantee anyone’s prosperity. He or she merely observes that people who give bribes think this will be the result of their actions. The speaker who observes that every one is a friend to a man who gives gifts may be speaking with tongue in cheek, expecting the audience to recognize the irony implicit in the situation described. (19:6).
L-rd, but those who act faithfully are his delight v. 22 in its proper context. According to both 19:5 and 9, a false witness will not go unpunished, and those who utter lies in court will perish (v. 9) and not escape (v. 5).
The topic of justice is closely related to that of speech. Both civil and criminal cases were argued before the elders who met in the gate. Anyone having knowledge of the case was publicly charged under penalty of a curse to come forward and testify (Lev. 5:1). Thus, it may be said that an accomplice or even one who has knowledge of a crime but does not come forward to testify hates his own life; he hears the curse, but discloses nothing.
Perjury (giving a false testimony) under such a system brings about a failure in justice: A worthless witness mocks at justice (19:28). The wise threaten those who give false witness with certain punishment 19:5, 9), assuming but not specifying that such punishment will come from the hand of G-d.
The topic of justice is closely related to that of speech. Both civil and criminal cases were argued before the elders who met in the gate. Anyone having knowledge of the case was publicly charged under penalty of a curse to come forward and testify (Lev. 5:1). Thus, it may be said that an accomplice or even one who has knowledge of a crime but does not come forward to testify hates his own life; he hears the curse, but discloses nothing.
One sage observes that the person who states his or her case first seems right, until the other comes and examines him. Occasionally, it is not possible for human judges to decide on the merits of a case. Then the lot puts an end to disputes and decides between powerful contenders (18:18). When lots are cast, the decision is no longer in human hands, but wholly from the L-rd (16:33; 1 Sam. 14:41-42). The wisdom of experience advises others not to enter too hastily into legal disputes. It is always possible that you yourself will be put to shame in the process (25:8).
The wise believe that justifying the wicked and condemning the righteous are both alike an abomination to the L-rd. To praise the wicked is the same as forsaking the Law (28:4). Only those who seek the L-rd understand justice completely (28:5). It is not good to be partial to the wicked or to deprive the righteous person of justice (18:5). The wise have observed human nature enough to know full well that even a strong man will do wrong for a piece of bread (28:21). Thus, when justice is done, it is a joy to the righteous and dismay to evildoers (21:15).
In the final analysis it has to be said that from the L-rd a man gets justice (29:26). The wise are convinced that those who escape the punishment they deserve from the human courts will be subject to other forms of chastisement. 28:17 reflects this attitude towards those who seem to get away with murder.
To impose a fine on a righteous man is not good; to flog noble men is wrong may sound hackneyed. But its content is not as trivial as its translation makes it seem. If it were used proverbially to comment appropriately upon an actual situation in life, it would not seem commonplace. The same might be said of 18:5.
Bribes: The Solomonic sayings do not condemn bribes per se. Gifts and bribes are equated, and words meaning gift seem to be used interchangeably with words meaning bribe throughout the sentence literature, but do not consider all bribes equal. Bribes, which are given or taken to pervert the ways of justice, are said to be evil (17:23). People who avoid taking the kinds of bribes, which lead to unjust gain, are said to live (15:27). In 17:8 any possible distance between what the observer thinks and what the giver of bribes thinks. But the speaker does not ask us to believe that the giving of bribes will guarantee anyone’s prosperity. He or she merely observes that people who give bribes think this will be the result of their actions. The speaker who observes that every one is a friend to a man who gives gifts may be speaking with tongue in cheek, expecting the audience to recognize the irony implicit in the situation described. (19:6).
Laziness & diligence
Prov. 10:5 ….he that sleepeth in harvest is a son that causeth shame.
Laziness is equated with sleeping in harvest time.
20:4 The sluggard will not plow by reason of the cold; therefore shall he beg in harvest, and have nothing.
Laziness is failing to plow in the right season.
12:11 He that tilleth his land shall be satisfied with bread: but he that followeth vain persons is void of understanding.
Those who till the land will have plenty of bread.
28:19 He that tilleth his land shall have plenty of bread: but he that followeth after vain persons shall have poverty enough.
An idle person will suffer hunger.
12:24 The hand of the diligent shall bear rule: but the slothful shall be under tribute.
13:4 The soul of the sluggard desireth, and hath nothing: but the soul of the diligent shall be made fat.
The lazy are said to have unfulfilled cravings, while the diligent do not.
12:27 The slothful man roasteth not that which he took in hunting: but the substance of a diligent man is precious.
26:16 The sluggard is wiser in his own conceit than seven men that can render a reason.
They are said to be wiser in their own eyes than seven people who can answerer discreetly.
26:14 As the door turneth upon his hinges, so doth the slothful upon his bed.
The sluggard is satirized as one who turns in bed as a door turns on its hinges and as one who gives ridiculous reasons for staying at home.
26:13 The slothful man saith, There is a lion in the way; a lion is in the streets.
19:24 A slothful man hideth his hand in his bosom, and will not so much as bring it to his mouth again.
Some are even said to be too lazy to lift food from the dish to their mouths.
26:15 The slothful hideth his hand in his bosom; it grieveth him to bring it again to his mouth.
10:26 As vinegar to the teeth, and as smoke to the eyes, so is the sluggard to them that send him.
Sending a lazy person on an errand is said to be as irritating to the wise as smoke to the eyes or vinegar to the teeth.
18:9 He also that is slothful in his work is brother to him that is a great waster.
Those who are slack in their work are considered as undesirable as those who are destructive.
Laziness is equated with sleeping in harvest time.
20:4 The sluggard will not plow by reason of the cold; therefore shall he beg in harvest, and have nothing.
Laziness is failing to plow in the right season.
12:11 He that tilleth his land shall be satisfied with bread: but he that followeth vain persons is void of understanding.
Those who till the land will have plenty of bread.
28:19 He that tilleth his land shall have plenty of bread: but he that followeth after vain persons shall have poverty enough.
An idle person will suffer hunger.
12:24 The hand of the diligent shall bear rule: but the slothful shall be under tribute.
13:4 The soul of the sluggard desireth, and hath nothing: but the soul of the diligent shall be made fat.
The lazy are said to have unfulfilled cravings, while the diligent do not.
12:27 The slothful man roasteth not that which he took in hunting: but the substance of a diligent man is precious.
26:16 The sluggard is wiser in his own conceit than seven men that can render a reason.
They are said to be wiser in their own eyes than seven people who can answerer discreetly.
26:14 As the door turneth upon his hinges, so doth the slothful upon his bed.
The sluggard is satirized as one who turns in bed as a door turns on its hinges and as one who gives ridiculous reasons for staying at home.
26:13 The slothful man saith, There is a lion in the way; a lion is in the streets.
19:24 A slothful man hideth his hand in his bosom, and will not so much as bring it to his mouth again.
Some are even said to be too lazy to lift food from the dish to their mouths.
26:15 The slothful hideth his hand in his bosom; it grieveth him to bring it again to his mouth.
10:26 As vinegar to the teeth, and as smoke to the eyes, so is the sluggard to them that send him.
Sending a lazy person on an errand is said to be as irritating to the wise as smoke to the eyes or vinegar to the teeth.
18:9 He also that is slothful in his work is brother to him that is a great waster.
Those who are slack in their work are considered as undesirable as those who are destructive.
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