Solomon’s Proverbs: Collection I (10:1–22:16)
Lazy hands (10:4). See comment on 12:24.
Gathers crops (10:5). Amenemope has similar advice though expressed in connection with planting rather than harvesting:
Plow your fields and you’ll find what you need,
You’ll receive bread from your threshing-floor. (ch. 6)53
Winks maliciously (10:10). A winking eye may simply be a reference to a secret signal rather than an open rebuke (see also 6:13; 16:30). Some have further suggested that the gesture has a magical significance,54 like putting a hex on someone.
Lying lips (10:18). The sages roundly and frequently condemn false speech. Lies destroy relationships and cause all kinds of havoc. The following are examples of promoting truth in speech from the broader Near East:
Do not speak falsely to a man,
The god abhors it;
Do not sever your heart from your tongue….
God hates the falsifier of words,
He greatly abhors the dissembler. (Amenemope ch. 10; see also chs 13 and 19)55
Do not spit out lies; it causes disrespect. (Instructions of Shuruppak l. 36)56
Sluggard (10:26). See comment on 12:24.
The fear of the Lord adds length to life (10:27). That religious piety lengthens life is found in other ancient Near Eastern texts; see, for example, the Sumerian Instruction of Ur-Ninurta: “The man who knows fear of god … days will be added to his days” (ll. 19, 26).57
Dishonest scales (11:1). This scale had two plates suspended from a bar of some sort. On one was a premeasured “weight” (lit., “stone” [ʾeben]), over against which the product would be balanced. Such a system could be fraudulently manipulated in a variety of ways, such as falsely labeling the weight. This proverb “echoes Israel’s legal codes (Lev. 19:35–37; Deut. 25:13–15) and the prophetic condemnation of commercial greed and deception (Ezek. 45:10; Hos. 12:7–8; Amos 8:5; Mic. 6:11).”58
Wall painting in the tomb of Panekhmen depicts metal-workers weighing gold on scales.
Werner Forman Archive/E. Strouhal
The Babylonian Hymn to Shamash, the god of the sun and justice, condemns those who “[commit] fra[ud as he holds the ba]lances, who switches weights.”59 The Egyptian Instruction of Amenemope devotes chapters 16 and 17 to warning against manipulation of scales and measures in commerce, citing the oversight of a god (the Ape-Thoth). Chapter 16 begins:
Do not move the scales nor alter the weights,
Nor diminish the fractions of the measure;
Do not desire a measure of the fields,
Nor neglect those of the treasury.
The Ape sits on the balance….60
The Lord abhors (11:1). See comment on 15:8.
Pride (11:2). According to the late Egyptian Instruction of Insinger, “there is he who is arrogant, and he makes a stench in the street” (27, 17).61
It [a city] is destroyed (11:11). Wisdom has social repercussions, as does folly, since it is identified with wickedness in Proverbs. Wisdom brings joy to the city because it unites people and they prosper. Folly brings grief because it tears people apart and they languish. Ahiqar agrees with this, though Saying 75 speaks to only the latter point: “[The city] of the wicked will be swept away in the day of storm, and its gates will fall into ruin; for the spoil [of the wicked shall perish].”62
Holds his tongue (11:12). See comment on 27:17.
Gossip (11:13). Those who speak ill about others behind their back ruin their reputation and are fools. Ptahhotep refers to gossip as the “spouting of the hot-bellied.”63
Prisse Papyrus features the end of the Instruction of Kagemni and the collection of sayings of Ptahhotep.
Source: Plate IV. The S.S. Teacher’s Edition: The Holy Bible. New York: Henry Frowde, Publisher to the University of Oxford, 1896. Papyrus from the National Library, Paris
Puts up security (11:15). See comment on 6:1.
The Lord detests (11:20). See comment on 15:8.
Will inherit only the wind (11:29). Those who disturb the tranquility of their family will have no prosperity. A similar thought is expressed in a Sumerian proverb: “An unjust heir who does not support a wife, who does not support a son, is not raised to prosperity.”64 On the flip side of the same truth, Ankhsheshonqy advises, “Serve your mother and father, that you may go and prosper.”65
Tree of life (11:30). See comment on 3:18.
Trapped by his sinful talk (12:13). Proverbs frequently teaches that foolish speech, such as lying, gossip, slander, and rumor, has dire consequences. Egyptian sages also recognized the connection between evil speech and negative results. A good example is from Any, who pronounces:
A man may be ruined by his tongue,
Beware and you will do well.66
False witness (12:17). See comment on 10:18 for lying in general. The Instruction of Amenemope specifically condemns falsehood in the courtroom:
Do not go to court before an official
In order to falsify your words;
Do not vacillate in your answers…. (ch. 19)67
Lying tongue (12:19). See comment on 10:18.
The Lord detests (12:22). See comment on 15:8.
Lying lips (12:22). See comment on 10:18.
Diligent … lazy (12:24). One of most important themes in Proverbs contrasts lazy people with the diligent. The sages considered laziness a preeminent type of folly that resulted in destitution. Indeed, they were often at their satirical best when describing the lazy in bed like a door turning on its hinges (26:14) or refusing to go outside for fear of being attacked by a lion (26:13). The present verse is more prosaic but gets the point across clearly. Hard workers will find themselves in positions of importance, and the lazy will be their slaves. The Egyptian Instruction of Any states the same principle:
He who is slack amounts to nothing;
Honored is the man who is active.68
Anxious heart (12:25). Worry debilitates a person. It can lead to depression and even illness as Papyrus Insinger 19, 6–8 also enjoins:
Do not let worry flourish lest you become distraught.
If the heart worries about its owner it creates illness for him.
When worry has arisen the heart seeks death itself.
While the biblical proverb looks to the kind word as an antidote, the Egyptian text points to the divine realm:
It is the god who gives patience to the wise man in misfortune.
The impious man who forgets the god dies stricken in his heart. (19, 9–10)
Lazy man (12:27). See comment on 12:24.
Guards his lips (13:3). Self-control in speech is a highly desired trait. Note this saying from Amenemope 8: “Guard your tongue from harmful speech, then you will be loved by others.” A narrative example of how careful speech comes to a person’s aid may be observed in the Egyptian tale, The Eloquent Peasant.69
Sluggard (13:4). See comment on 12:24.
Wicked messenger (13:17). Government, military, commercial, and even personal communication, whether written or oral, all depended on messengers.70 A wicked messenger was one who did not deliver the message, lost it, or delayed its reception. In the case of an oral message, a wicked messenger might forget what to say or even intentionally change the message. Ankhsheshonqy gives advice as to the type of person to send on a particular job:
Do not send a low woman on a business of yours; she will go after her own.
Do not send a wise man in a small matter when a big matter is waiting.
Do not send a fool in big matter when there is a wise man whom you can send. (6, 12–14)71
Companion of fools (13:20). If one falls in with evil people, then that person will likely do evil himself (cf. 1:8–19). By contrast, associating with the wise provides a good role model as well as excellent instruction. This is also the teaching of Ankhsheshonqy:
The friend of a fool is a fool; the friend of a wise man is a wise man.
The friend of an idiot is an idiot. (13, 7–7)72
Do not befriend the heated man,
Nor approach him for conversation. (ch. 9)
Do not converse with a heated man,
So as to befriend a hostile man. (ch. 12)73
Rod (13:24). The closest connection between the instructions in Ahiqar and the book of Proverbs relates to their teaching on the physical discipline of children. While the biblical proverb is an observation that seeks to encourage the pedagogical discipline of the son, Ahiqar puts it in a command form: “Spare not your son from the rod; otherwise, can you save him [from wickedness]?” (Saying 3).74
Tablet recounts the events of a Sumerian schoolboy struggling with his education. After each task he sadly reports, “caned me.”
Kim Walton, courtesy of the Oriental Institute Museum
False witness (14:5). See comments on 10:18 and 12:17.
House of the wicked (14:11). See comment on 11:11.
Hard work (14:23). See comment on 12:24.
False witness (14:25). See comments on 10:18 and 12:17.
He who oppresses the poor (14:31). Ptahhotep also instructs his reader not to engage in exploitation of the poor:
If you meet a disputant in action,
A poor man, not your equal,
Do not attack him because he is weak,
Let him alone, he will confute himself.
Do not answer him to relieve your heart,
Do not vent yourself against your opponent,
Wretched is he who injures a poor man. (Maxim 4)75
Amenemope offers the same advice in chapter 11:
Do not covet a poor man’s goods;
Nor hunger for his bread;
A poor man’s goods are a block in the throat,
It makes the gullet vomit.76
Turns away wrath (15:1). Anyone understands that gentle words lead to peace while a harsh work makes things worse:
A rude answer brings a beating,
Speak sweetly and you will be loved.77
Tree of life (15:4). See comment on 3:18.
The Lord detests (15:8). This verbal phrase literally means “abomination of the Lord.” It occurs frequently in Proverbs (3:32; 6:16; 11:1, 20; 12:22; 15:9, 26; 16:5; 17:15; 20:10) and indicates the utmost divine censure against something. It offends Yahweh’s “ritual or moral order.”78 The list of abominable things includes “perversity, misrepresentation, deceit, hypocrisy, wickedness, and pride.”79 The language of the phrase “echoes Israel’s legal codes (Lev. 19:35–37; Deut. 25:13–15) and the prophetic condemnation of commercial greed and deception (Ezek. 45:10; Hos. 12:7–8; Amos 8:5; Mic. 6:11).”80
The intention of describing actions or attitudes that are an abomination to Yahweh is to strongly advise against them. We have a similar phenomenon in the Sumerian proverbs that describe various actions as an abomination of the sun god Utu:
To serve beer with unwashed hands,
to spit beer without trampling on it,
to sneeze without covering it up with dust,
to kiss with the tongue at midday without providing shade,
are abominations to Utu.81
The Lord detests (15:9). See comment on 15:8.
Death and Destruction (15:11). This is how the NIV translates Sheol and Abaddon, names that relate to the grave and the netherworld. For Death (Sheol), see comment on 1:12. Abaddon is clearly a derivative of the verb ʾbd (“to destroy”); in parallel with Sheol it stands for the place of destruction, though the nature of the destruction is never specified, and is another name for the grave and the netherworld.
Baal
Kim Walton, courtesy of the Oriental Institute Museum
The NIV rightly capitalizes the words because here they are personified. In this way, it is reminiscent of Canaanite mythology, where Death is represented by the god Mot, who at one point in the mythic narrative overwhelms even Baal, the chief god of the pantheon. The biblical text is not saying that a god like Mot actually exists. Even though Baal ultimately is revivified, the biblical proverb shows Yahweh’s superiority when it says that Death and Destruction lie open before him. Personification, treating an inanimate object or a concept as if it were animate, must be carefully differentiated from identification.
Better a little with the fear of the Lord (15:16). Proverbs uses the “better than” proverb form to express relative values. While wealth is considered a good thing and even a gift of Yahweh when acquired honestly, it is not the most important thing by far. If a decision must be made between wealth and a right relationship with Yahweh or with love or peace, the latter are far better. Amenemope expresses a similar value, also using the “better than” form:
Better is poverty in the hand of the god,
Than wealth in the storehouse;
Better is bread with a happy heart,
Than wealth with vexation. (ch. 6)
You will find it as good news.
Better is praise with the love of men
Than wealth in the storehouse;
Better is bread with a happy heart
Than wealth with vexation. (ch. 13)82
Better a meal of vegetables (15:17). See comment on 15:16.
Calms a quarrel (15:18). Egyptian wisdom uses the dichotomy of the hothead and the calm person almost as much as biblical proverbs use the distinction between the wise and the foolish. Amenemope warns against befriending the hothead:
Do not befriend the heated man,
Nor approach him for conversation. (ch. 9)83
And Any warns against provoking conflicts by exercising patience rather than provocation:
Do not speak rudely to a brawler,
When you are attacked hold yourself back.84
Sluggard (15:19). See comment on 12:24.
Timely word (15:23). Timing is everything in the world of wisdom. Ankhsheshonqy puts it this way: “Do not say something when it is not the time for it.”85
Grave (15:24). See comment on 1:12.
The widow’s boundaries (15:25). See comment on 23:10.
The Lord detests (15:26). See comment on 15:8.
Weighs its answer (15:28). See comment on 29:20.
Motives are weighed by the Lord (16:2). Here human self-perception is judged in the light of Yahweh’s perception. Proverbs often denigrates those who are wise “in their own eyes” (3:7; 12:15; 26:5, 12; 30:12). The observation invites profound reflection on our motives, since God is the final arbiter of whether a path is right or wrong.
Detail from coffin of Nespawershepi, chief scribe of the Temple of Amun. The weighing of the heart in the Hall of Judgment. The owner (right) watches as his heart is weighed against the feather of Truth (Maʿat). Anubis adjusts the scales while Thoth records the result.
Werner Forman Archive/The Fitzwilliam Museum, Cambridge
Yahweh’s measuring (or weighing) the “spirits” is analogous to the Egyptian god of the scribes, Thoth, weighing the heart of a dead person against the balance of Maʿat (“justice”).86 The latter is described in chapter 125 of the Book of the Dead and pictures Thoth, the god of truth, measuring the deceased’s heart over against the feather of truth (Maʿat).87
The Lord detests (16:5). See comment on 15:8.
Better a little (16:8). See comment on 15:16.
Plans his course (16:9). See comment on 19:21.
Oracle (16:10). The word that the NIV translates “oracle” (qesem) is a word that is usually connected with divination. Thus, the proverb is hard to understand because of the apparently positive reference to it on the lips of the king. Qesem is frequently condemned in the other parts of the Old Testament (Deut. 18:10; 1 Sam. 6:2; 28:8; 2 Kings 17:17; Isa. 44:24–25) because it is associated with pagan divination practices.
Nonetheless, there are positive instances of divination (though qesem is not found in these contexts) elsewhere in the Old Testament, most notably in the use of the Urim and Thummim (Ex. 28:30). Without a fuller context, it is difficult to determine with precision precisely how qesem is used here. It was the priests, for instance, who manipulated the Urim and Thummim, but perhaps the king was the one who was responsible for announcing the decision (1 Sam. 23:1–8). If so, perhaps the issue of “justice” concerns a proper presentation of the oracular decision that would have come from God.
It could also point to a legal context for such an oracular decision. The temptation might be for the king to hedge the decision in the interests of his own policies, and thus the statement of colon b could also be understood as a kind of warning or prohibition. The wise king will not pervert the legal verdict rendered by the divinely inspired lot.88
Honest scales (16:11). See comment on 11:1.
A king’s wrath (16:14). The sage warns against provoking a king, who has the power of life and death. The story of Ahiqar begins with a narrative about how the Assyrian king orders the death of Ahiqar, his wise man, based on the anger instigated by a false report filed by the latter’s nephew Nadin. We can thus see how Saying 19 flows from his experience:
Here is a difficult thing before you:
do not stand opposed to the king.
His anger is swifter than lightning;
look out for yourself!
Let him not kindle it
against your words,
lest you depart before your time.89
How much better to get wisdom (16:16). See comment on 15:16.
Gossip (16:28). See comment on 11:13.
Lot (16:33). Here we return to a theme of the lot (cf. 16:1–3, 9). God is the final arbiter of the future. Sumerian wisdom literature expresses similar sentiments in the affirmation: “With Enki the plans are drawn: According to the decisions of the gods lots are allotted.”90 Human beings may attempt to find out what the future holds, but God is the one who determines it. The Old Testament approved at least one type of divination, the Urim and Thummim (see Ex. 28:30–31; 1 Sam. 23:1–6), and the principle behind this proverb certainly applied to it. See also the New Testament use of lots in Acts 1:26.
Dice may have been used for casting lots.
Kim Walton, courtesy of the Oriental Institute Museum
In a careful study of Greek and Akkadian lot-casting, Kitz concludes that lots were placed in a receptacle and then shaken until one came out. She also concludes from parallels like the Black Obelisk (“before Assur and Adad may his lot spring out”) that such lot-casting was always done before a deity.91
Better a dry crust (17:1). See comment on 15:16.
Crucible for silver and the furnace for gold (17:3). Metalworkers separated silver and gold from impurities by heating the metal until the dross could be poured off. In the same way, God puts his people into difficult situations that will reveal their sin (the impurity of their heart). Since the crucible not only exposes but also gets rid of dross, the implication may be that God not only evaluates hearts in this way but also helps the people get rid of their sin. (On the refining metaphor, see Ps. 12:6; Isa 1:24–26; Jer. 9:6; Zech. 13:8–9.)
Liar (17:4). See comment on 10:18.
He who mocks the poor (17:5). Some proverbs mock the lazy who end up poor (6:6–11; 10:4–5), but it is their slothfulness that is being ridiculed, not their poverty. Proverbs is aware that there are other reasons, including social injustice, that led to poverty (13:23). We can cite similar ideas from the ancient Near East:
Do not laugh at a blind man nor scorn a dwarf
Nor spoil the plan of a lame man.
Do not scorn a man who is in the hand of God
Nor be fierce of countenance towards him when he has erred. (Amenemope 24, 9–12)
Do not insult the downtrodden and …
Do not sneer at them autocratically;
With this a man’s god is angry.
It is not pleasing to Shamash, who will repay him with evil. (Counsels of Wisdom 57–60)92
Tomb of Mereruka showing dwarves working in a metal shop
Werner Forman Archive
Crown to the aged (17:6). The Instructions of Any also express that descendants are a blessing to parents and grandparents: “Happy is the man whose people are many, he is saluted on account of his progeny.”93
Bribe (17:8). See comment on 17:23.
The Lord detests (17:15). See comment on 15:8.
Friend (17:17). See comment on 27:10.
Wicked man accepts a bribe (17:23). The teaching in Proverbs about bribes at first seems contradictory. A number of passages, including the present one, are negative about bribes. Similarly, Amenemope commands:
Don’t accept the gift of a powerful man,
And deprive the weak for his sake. (ch. 20)94
However, other passages suggest that bribes are acceptable and even advisable (18:16). Just like with a timely word, it depends on the circumstance. If a bribe is used to circumvent justice, then it is evil. If the bribe is used to open doors for a good purpose, then it is appropriate.95
Uses words with restraint (17:27). The wise know how to use words appropriately and with great self-control. The wisdom of the ancient Near East shares this understanding as it paints a picture of the wise person as one who knows when to be silent.
Beware of careless talk; guard your lips. (Counsels of Wisdom, l. 131)96
The seat of the quiet is spacious.
Do not chatter! (Kagemni)97
Your silence is better than chatter.
Speak when you know you have a solution. (Ptahhotep)98
Do not talk too freely, watch what you say.
Do not express your innermost thoughts even when you are alone.
What you say in haste you may regret later.
Exert yourself to restrain your speech. (Instructions of Shuruppak, ll. 131–34)99
Keeps silent (17:28). See comment on 27:17.
Gossip (18:8). See comment on 11:13.
Slack (18:9). See comment on 12:24.
Gift (18:16). See comment on 17:23.
Casting lots (18:18). See comment on 16:33.
False witness (19:5). See comments on 10:18 and 12:17.
False witness (19:9). See comments on 10:18 and 12:17.
It is his glory to overlook an offense (19:11). If one is offended, there are two choices: Confront the offender or ignore the offense. The latter is recommended, for then there will be no further provocation or conflict. In maxim 29, Ptahhotep teaches the same strategy:
If you are angered by a misdeed,
Lean toward a man on account of his rightness;
Pass it over, don’t recall it,
Since he was silent to you the first day.100
King’s rage (19:12). See comment on 16:4.
Laziness (19:15). See comment on 12:24.
Discipline your son (19:18). See comment on 13:14.
The Lord’s purpose (19:21). Human beings should plan for the future, but they should do so with the awareness that their plans may be overridden by God’s purpose. Such an attitude engenders humility. This is also well-attested in ancient Near Eastern wisdom:101
God is ever in his perfection,
Man is ever in his failure.
The words men say are one thing,
The deeds of god are another. (Amenemope ch. 18)102
People’s schemes do not prevail,
God’s command is what prevails. (Ptahhotep)103
Put your affairs in the hand of the god.104
Corrupt witness (19:28). See comments on 10:18 and 12:17.
Beer is a brawler (20:1). Beer and strong drinks are ancient beverages. We know that both Egyptians and Mesopotamians produced alcohol. Indeed, we have beer recipes and even a hymn to the beer god from the latter. However, wisdom literature urges against over-consumption. To exercise wisdom, one must be in possession of all one’s faculties, and alcohol tends to blur one’s senses and judgment. Thus, Ankhsheshonqy puts it plainly:
Do not long for your home to drink at midday. (6, 17)
Do not get drunk often, lest you go mad. (11, 6)
Do not speak of Pharaoh’s business when drinking beer. (16, 16)
A Syrian of the royal guard drinking beer and wine with a straw. Egypt, 18th dynasty, ca. 1350 B.C.
Juergen Liepe, Bildarchiv Preussischer Kulturbesitz/Art Resource, NY, courtesy of the Aegyptisches Museum, Staatliche Museen zu Berlin, Berlin
He also notes the power of addiction (see Prov. 23:29–35) when he states:
Yesterday’s drunkenness does not quench today’s thirst. (24, 12)105
Papyrus Insinger chimes in with:
He who drinks too much wine lies down in a stupor. (6, 13)106
But Any has the most extensive teaching:
Don’t indulge in drinking beer,
Lest you utter evil speech
And don’t know what you’re saying.
If you fall and hurt your body,
None holds out a hand to you;
Your companions in the drinking
Stand up saying: “Out with the drunk!”
If one comes to seek you and talk with you,
One finds you lying on the ground
As if you were a little child.107
King’s wrath (20:2). See comment on 16:4.
Sluggard (20:4). See comment on 12:24.
Differing weights (20:10). See comment on 11:1.
The Lord detests (20:10). See comment on 15:8.
Do not love sleep (20:13). See comment on 12:24.
Take the garment (20:16). See comment on 27:13.
Wait for the Lord (20:22). When people are hurt or offended, often the first reaction is to seek revenge. This desire can increase the offended person’s anxiety and may well trigger a cycle of hurt as each party tries to get the best of the other. This proverb recommends a better way: Let it go and expect God will take care of the situation (cf. also Paul’s teaching in Rom. 12:17–20). Interestingly, the Instruction of Any has similar advice:
Don’t rush to attack your attacker,
Leave him to the god;
Report him daily to the god,
Tomorrow being like today,
And you will see what the god does,
When he injures him who injured you.108
Differing weights (20:23). See comment on 11:1.
Watercourse (21:1). In the ancient Near East, irrigation ditches were dug to extend a river or lake’s capability to fertilize soil. These were human-made channels that directed the water to where people needed it. It represents power and control over the use of water. To say that the king’s heart is a watercourse in the hand of Yahweh indicates that Yahweh is in control of even the most powerful human beings on earth.
Map of canals and irrigation systems to the west of Euphrates, naming besides Euphrates, the Nabium canal, Dadi canal, Ammama canal and Musahhirum, in the Niru district, with seven captions giving lengths, widths, and depths of the canals and the volumes to be dredged, dated 26th day in the month Abe in a year of King Ammi-ditana of Babylon.
The Schøyen Collection MS 3196, Oslo and London
The Lord weighs the heart (21:2). See comment on 16:2.
Lying tongue (21:6). See comment on 10:18.
Gift (21:14). See comment on 17:23.
Dead (21:16). See comment on 9:18.
Whoever loves wine and oil will never be rich (21:17). Proverbs gives many reasons for poverty: laziness, injustice, and now overindulgence. The Egyptian sages noticed the same connection; Papyrus Insinger advises:
Do not be a glutton, lest you become the companion of poverty.
The fool who does not control himself will be in want through gluttony.109
False witness (21:28). See comments on 10:18 and 12:17.
Good name is more desirable than great riches (22:1). See comment on 15:16.
Generous (22:9). See comment on 3:27.
Folly is bound up in the heart of a child (22:15). Ankhsheshonqy agrees that the natural disposition of youth is wickedness: “When a youth who has been taught thinks, thinking of wrong is what he does” (15, 9).110 For the idea that the young require physical discipline to grow wise, see comment on 13:24.