Annotations for Proverbs
1:1—9:18 Preamble and Prologue. The initial collection consists of two parts. The preamble (1:1–7) identifies the book’s author, nature, purpose, principal audiences, and fundamental assumption, while the prologue (1:8—9:18) contains introductory lectures that shape the collections of proverbs and prepare readers to acquire the wisdom presented in these proverbs.
1:1–7 Preamble: Purpose and Theme. The preamble presents the book’s title (v. 1), purpose (vv. 2–6), and fundamental underlying assumption (v. 7). In so doing, it provides a lens through which to understand the materials in the remainder of the book.
1:1 proverbs. The genre, or nature, of the materials in the book (see Introduction: Literary Features). Solomon son of David, king of Israel. The author of many of the proverbs. As known from Egyptian instructional literature, the long heading of v. 1 and the short heading of 10:1 mark off two sections of one original work (see Introduction: Authors).
1:2–6 for . . . for . . . for . . . for . . . for. The series of purpose clauses captures the goal of the book. This goal is described through the intellectual (vv. 2, 6), instrumental (vv. 3a, 4–5), and moral or communal (v. 3b) virtues that pervade the preamble. The absence of the preposition “for” in v. 3b is significant, because it identifies these moral and communal virtues as the center of the preamble’s structural design as well as the fundamental values the book seeks to instill in its readers.
1:2 gaining. Implies knowing something personally rather than simply knowing about something (2:1–4). wisdom. The book’s theme; refers to the skill of godly living with respect to God and people (see Introduction: Theme). instruction. While the term means “discipline” in the context of corporal correction, here it carries the sense of intellectual training; it assumes that innate human waywardness must be shed. understanding. The ability to discern and grasp the wisdom presented in the book. words. The book’s materials, i.e., the forms through which wisdom is communicated. insight. The skill to apply sound reason, which characterizes these inspired materials.
1:3 receiving. Accepting with approval, as with a gift. prudent behavior. Grasping the meaning of the book’s wisdom and applying it to concrete situations in order to make a beneficial decision. what is right and just. Moral and communal virtues, frequently occurring together in the OT to denote one who lives, judges, and governs rightly (Gen 18:19; Ps 106:3). fair. The Hebrew word derives from the geometric notion of being straight, vertically or horizontally; when behavior does not stray from God’s “straight” order, there is peace and prosperity.
1:4 prudence. An intellectual virtue that involves shrewdness: the ability to devise adroit practices in order to achieve a godly outcome. simple. As one of the book’s principal addressees, the “simple” are open (i.e., committed to neither wisdom nor folly [see Introduction: Audience; Character Types]). knowledge. The book’s teaching. discretion. Private, unrevealed planning informed by Proverbs. young. Parallel with “simple”; reveals their lack of experience (2 Sam 14:21; 18:5; Jer 1:6) and their age. Though the Hebrew word can range from infancy to any time before becoming an elder (Gen 37:2; 41:12; cf. Exod 2:6; 1 Sam 1:22), in this book it refers to youths at the point of adulthood.
1:5 wise. Extends the book’s reach beyond the simple youth. Instead of being self-assured (26:5, 11–12, 16), the wise are teachable (2:1–5; 10:8; 12:1; 13:1; 15:31)—even loving reproof (9:8)—and store up (i.e., memorize with affection) knowledge (2:1; 10:14). listen. The primary means of education and the channel for receiving instruction. This exhortation subtly includes the son (cf. v. 8). add to. Implies a lifelong process of moral improvement through God’s Word (4:18–19) in the fear of the Lord (1:7). discerning. Or “insightful”; i.e., a person of understanding. guidance. With its parallels, includes plans accompanied with advice (20:18; cf. 11:14; 12:5).
1:6 proverbs and parables . . . riddles of the wise. Refers to the whole book of Proverbs, not to different kinds of literary forms in the book. The clustering of these terms suggests that the book demands diligent study (2:4; see Introduction: Literary Features).
1:7 The fear of the LORD. The book’s basic presupposition as well as the prerequisite for acquiring wisdom. It is a disposition cultivated in relationship with God. It entails the humility to accept the book’s teaching out of the conviction that God upholds it, rewarding the faithful with life and punishing the unfaithful with death. It also is an attitude that shapes one’s worldview and serves as the seedbed in which wisdom might be cultivated. This presupposition frames Collection I (i.e., 1:8—9:18; cf. 9:10) and the book as a whole (cf. 31:30), suggesting that it provides the reader with a theological perspective on life as well as a means to discover truth about God in the world. the LORD. The name of Israel’s covenant-keeping God (see notes on Exod 3:14–15), indicating that the book addresses his chosen people. beginning. That is, the first step or fundamental requirement to achieve the goal of the book. fools. A fool is a simpleton who is morally deficient and characterized by irrational behavior (see Introduction: Character Types). Fools and their way of life represent one of the two major alternatives offered in the book: the way of wisdom and life on the one hand and the way of folly and death on the other. wisdom and instruction. Frames the book’s purpose and fundamental assumption to attain that end (v. 2).
1:8—9:18 Prologue: Exhortations to Embrace Wisdom. The exhortations and instructions within the prologue are arranged in a concentric pattern:
a Rival invitations to the son from the parents and the gang (1:8–19)
b Interlude: Wisdom’s rebuke of the simple (1:20–33)
c Hinge: Parents’ lecture to heed teaching to safeguard against evil men and adulteress (2:1–22)
d Parents’ four lectures to heed teaching (3:1—4:27)
d´ Parents’ three lectures to safeguard against evil men and adulteress (5:1—6:35)
c´ Hinge: Parents’ lecture against adulteress by the foil of the simple (7:1–27)
b´ Interlude: Wisdom’s invitation to the simple (8:1–36)
a´ Rival invitations of Wisdom and Folly to the simple (9:1–18)
This structural pattern indicates that ch. 7 marks a transition within the prologue, for it not only looks back to the adulteress in chs. 5–6 but also looks ahead to the simple in chs. 8–9. The parents’ instructions (1:8–19; 2:1–22; 3:1–12, 13–35; 4:1–9, 10–19, 20–27; 5:1–6, 7–23; 6:1–19, 20–35) address the son in the home, whereas Lady Wisdom’s exhortations address the simple at the city gate (see Introduction: Lady Wisdom). The parents and Wisdom use all their rhetorical skill to expose the seductive rhetoric of evil men and women, to illuminate the value of wisdom, and to win the allegiance of the simple youth to the wisdom presented in the collections that follow.
1:8–19 Warning Against the Invitation of Sinful Men. The instructions to the son are cast in the home, where a father (perhaps Solomon) or mother exhorts their tender child to seek the wisdom of this book. To safeguard the son from accepting the crafty invitation of sinful men, the parents expose those empty promises as well as the self-destructive nature of their claims. The parents’ introduction summarizes the sinner’s seduction (v. 10a) and warns their son (v. 10b). The body elaborates upon the seduction (vv. 11–14) and warning (vv. 15–18). The instruction then concludes with a lesson (v. 19).
1:8 Listen. See note on v. 5. son. The primary addressee of the book—and one in need of instruction. In light of the inclusion of the mother and the absence of formal schools in ancient Israel, it appears the son is both the biological and spiritual heir of the father (see 4:3). father’s . . . mother’s. Establishes the setting of the instructions in the home. Both parents are set in parallel at the introductions of Collections I and II (i.e., 1:8—9:18 and 10:1—22:16, respectively; see 10:1), suggesting that the mother’s presence is assumed in the father’s other lectures (cf. 6:20; 23:22). Together, they are responsible for the son’s social, moral, and theological education.
1:9 garland . . . a chain. Ornamental metaphors that highlight the attractiveness, value, and distinction of the parents’ teaching.
1:11 they say. “Come along with us.” The deceptive invitation of the sinful men. Similar to the voice of Lady Wisdom (vv. 20–21; 8:1–3), the father warns against the sinful men who prey upon the innocent. In light of their plot, their intention is to claim the lives of the harmless, violating the sixth commandment: “You shall not murder” (Exod 20:13).
1:12 swallow them alive, like the grave. Depicts the sinful men in alliance with šĕ ʾ ôl (Hebrew for “grave”) and death. Similar to the description of Death in Isaiah 5:14, these men are depicted as a giant mouth, the entryway to the pit.
1:13 valuable things . . . plunder. The goal of the sinners’ plot: money. By exploiting the innocent, they seek to fatten their pockets through their get-rich-quick schemes. This desire for wealth and the inevitable destruction that follows in its wake is captured in the following verses as well as in 1 Tim 6:9.
1:16 blood. Refers to both the innocent (vv. 11–14) and sinners (vv. 17–18). For a partial quotation of the verse, see Isa 59:7 (cf. Rom 3:15).
1:17 a net. A hunter’s trap. Setting the trap in sight of the bird defeats its purpose. The sinners’ unbelief in ultimate justice makes them more senseless than birds, for they set their own trap.
1:19 Such. Signifies a general, universal lesson that applies to analogous situations in which sinful people pursue wealth through wicked means. The lesson is based on the conviction that God governs the world with justice. Since the innocent died prematurely, ultimate justice lies beyond the grave. While the OT does not discuss the afterlife in much detail, it is amplified throughout the NT. And when the claim that sin yields death (Rom 6:23) is understood through the work of Jesus, one may find both forgiveness and life through faith in him (1 John 2:1–2; 5:12).
1:20–33 Wisdom’s Rebuke. Just as the father serves as the voice of the sinful men, so he now represents the voice of Lady Wisdom in her address to the youths who are at the city gate, not in their homes. Here wisdom appears as a teacher or prophet. Her rebuke has three parts: (1) an introduction that identifies the location of her address (vv. 20–21); (2) a main body in which Wisdom rebukes the unresponsive simpletons (vv. 22–27); and (3) a reflection on the consequences of their rejection (vv. 28–33; cf. 8:32–36).
1:20-21 calls aloud . . . cries out. Wisdom delivers her rebuke above the din and bustle of the city.
1:20 public square. Perhaps at the city gate, the public forum for counsel and judgment (Deut 22:15; 25:7; Ruth 4:1, 11; 2 Sam 19:8).
1:22 simple . . . mockers . . . fools. See Introduction: Audience; Character Types; cf. 8:1–5; 9:7–8.
1:28 not answer. Wisdom will not provide those who reject her with the skills to get out of trouble when it inevitably comes. When they search for wisdom to wiggle out of a tight spot, she will be absent.
1:31 eat the fruit. Experience fully the inevitable consequence of their rejection (cf. Gal 6:7).
1:32 For. Introduces the sweeping conclusion. waywardness. An ironic pun on “repent” (v. 23). The Hebrew word for “repent” and “turning” (NIV “waywardness”) is the same.
2:1–22 Moral Benefits of Wisdom. The second parental instruction aims to safeguard the son against wicked men and women by describing the transformative and protective powers of wisdom. The instruction consists of two equal halves: the development of his character (vv. 1–11) and his deliverance from the wicked (vv. 12–22). Meeting the conditions of vv. 1–4 will result in a religious (vv. 5–8) and an ethical (vv. 9–11) education. The son’s ethical education is dependent on his religious education; both educations will offer protection (vv. 7–8, 11).
2:1-4 if . . . if . . . if. Introduces the conditions and functions rhetorically to induce the search for wisdom. accept . . . store up . . . turning your ear . . . applying your heart . . . call out . . . cry aloud . . . look for . . . search. Portrays the search for wisdom as a quest in which one not only launches a hunt for wisdom but also receives, memorizes, and internalizes the teaching of the wise.
2:1–3 words . . . wisdom . . . understanding . . . insight. Repeats the book’s aim (1:2).
2:5–11 The consequences of religious and ethical education are set in an alternating structure (italics added):
a Understand the fear of the LORD (v. 5; see 1:7)
b For the LORD gives wisdom (v. 6; see 1:2)
c He guards . . . and protects the way (v. 8; see Introduction: Theme)
a´ Understand what is right and just and fair (v. 9; see 1:3)
Understanding the fear of the Lord is foundational to knowing what is right. Wisdom in the father’s mouth originates in the heart of God and is mediated to the son’s heart through the conditions of vv. 1–4. While the son searches for wisdom, it is God who graciously bestows wisdom on those who diligently seek her. And the acquisition of wisdom yields reward: an understanding of what is right, just, and fair (v. 9; see 1:3b), as well as protection (vv. 7–8, 11, 12–17). The move from guards-protects to protect-guard brings closure to the lecture’s first half.
2:10 heart. The heart is the essence of the self and the spring from which a person’s life proceeds (cf. Matt 12:34; Mark 7:14–23; Luke 6:45; see note on Ps 7:9).
2:12 words are perverse. Words have dynamic spiritual power for good and evil (cf. 1:11–14; 2:16).
2:13 have left the straight paths. In contrast to the good paths of the wise and righteous (vv. 9, 20), the path, or lifestyle, of the wicked is dark and crooked (v. 15).
2:14 delight in doing wrong. See Rom 1:32.
2:16 adulterous woman. An unfaithful wife. This woman is mentioned in 65 verses, more than any other figure in the book (5:1–23; 6:20–35; 7:1–27; 22:14; 23:27). She is depicted as an unfaithful wife who seeks to undermine the social and moral foundations of the family and community. seductive words. Speech rather than external beauty is the primary mechanism of seduction. Wisdom enables the son to interpret the adulterous woman’s enticing rhetoric and understand the consequences of his actions.
2:17 left the partner of her youth. Betrays her husband. the covenant she made before God. Her marriage covenant.
2:18 leads down to death. See Lev 20:10; Deut 22:22. spirits of the dead. Refers to corpses in the underworld or realm of the dead (1:12; 9:18).
2:20 ways. See Introduction: Theme.
2:21-22 land . . . land. Possibly the Holy Land, God’s gift to Israel (cf. Ps 37:11). Whereas the upright will enjoy the fruits of this glorious inheritance, the wicked will be expelled from the land.
3:1–35 Wisdom Bestows Well-Being. The chapter contains two distinct units: (1) the nature of genuine piety (vv. 1–12) and (2) an instruction that describes the value of wisdom (vv. 13–35).
3:1–12 The Lord’s Promises and the Son’s Obligations. The third parental lecture consists of five sections in which the son’s religious and ethical obligations are stated in the odd-numbered verses and the Lord’s reciprocal, beneficial promises, are stated in the even-numbered verses. The son’s obligations shift from those to his parents (v. 1), to others (vv. 3–4), and to the Lord (vv. 5, 7, 9); the Lord’s promises shift from inner piety to its outward manifestation. Only the Lord can promise to bestow long life (v. 2), his favor (v. 4; see 15:25), and abundant health and prosperity (vv. 6, 8, 10; see 10:22). These sections present an important, yet partial, truth (see Introduction: Literary Features, 4). While the Lord grants these benefits, other proverbs show that the Lord does not fulfill his promises immediately (20:22; 22:22–23); if he did, there would be no need for the son to trust him (v. 5). The concluding section (vv. 11–12) teaches that the Lord disciplines the son so that he may experience the Lord’s benefits.
3:2 prolong your life. Used elsewhere to describe the suffering servant after he pours out his life as a sin offering (Isa 53:10). The Bible never envisions death as the end of the godly. peace and prosperity. God’s gifts of contentment, delight, joy, and pleasure; without them, endless years are wretched. This condition of mental and physical wholeness is the certain reward of the wise, who by faith keep the end in view (15:16; cf. 16:8, 19, 32; 17:1; 19:1, 22; 21:9, 19; 22:1; 25:24; 28:6).
3:3 love. Denotes a strong, intimate commitment to another. faithfulness. Denotes reliability (cf. 20:28; Exod 34:6). bind them around your neck, write them on the tablet of your heart. Exhortations to embody love and faithfulness to the extent that they become external ornaments for all to see and internal qualities that shape one’s character. heart. See note on 2:10.
3:4 favor and a good name. Approval and a virtuous reputation. The Lord Jesus in his youth won favor and a good name (Luke 2:52), but later, men crucified him because they feared humankind rather than God. Today Jesus’ name is exalted above all names (Phil 2:9–10).
3:5 Trust in. Depend upon and believe. Together with fearing the Lord, this call is fundamental to the wise life. The son is called not to trust in a code of ethics but to trust in the Lord, who revealed this wisdom (cf. 2:6; 16:3, 20; 22:19; 28:25; 29:25). with all your heart. Highlights the comprehensive nature of one’s trust. heart. See note on 2:10. lean not on your own understanding. The exclusive nature of one’s trust.
3:6 in all your ways. The exhaustive nature of one’s trust. submit. A response of dependence upon God that flows from fully relying upon him (cf. 2:6, 10). make your paths straight. Does not necessarily mean that trusting in the Lord will ensure one’s life is easy and free of obstacles. Those who trust in the Lord will progress morally and intellectually as they journey toward the appointed goal.
3:7 wise in your own eyes. Inflated and incorrect self-evaluation; a state worse than being a fool (26:12; Rom 12:16).
3:9 Honor the LORD with your wealth. By giving the best of one’s income to God, a person manifests their inward trust in and fear of the Lord (vv. 5–8) and their gratitude for his provision (cf. Num 18:12).
3:10 your barns will be filled to overflowing. A general reward. This reward for honoring the Lord highlights God’s delight in those who worship him; it does not indicate that God governs the world according to a rigid, hard-and-fast system of reward, nor does it entail that God is a cosmic vending machine who is forced to dole out rewards in some sort of mechanical fashion.
3:11–12 Quoted in Heb 12:5–6.
3:11 do not despise. Instruction cannot succeed when the recipient rejects it. discipline. Proof of God’s love (see note on 1:2). God disciplines those he loves to make them fit for his rewards (vv. 2, 4, 6, 8, 10).
3:13–35 The Value of Wisdom. After praising the value of wisdom to humankind (vv. 13–18) and to the Lord as Creator (vv. 19–20), this fourth parental instruction shows the value of wisdom to the son (vv. 21–26) and then gives a sample of that wisdom (vv. 27–35).
3:13 Blessed. A laudatory exclamation reserved for people who experience life optimally, as God intended. This word frames the value of wisdom to humankind (v. 18).
3:14-16 silver . . . gold . . . rubies . . . riches and honor. Terms of economic and social prosperity that are used rhetorically to highlight the great value of wisdom.
3:18 a tree of life. A metaphor of delight and refreshment that ensures eternal life (cf. 11:30; 13:12; 15:4; Gen 2:9; 3:24; Rev 22:1–2, 19). See photo of tree.
3:19-20 wisdom . . . understanding . . . knowledge. These attributes serve not only as the principles by which the Lord separated and ordered the cosmos but also as the principles built into the very fabric of the cosmos, i.e., the principles by which the cosmos continues to function. In the same way, through the divine gifts of wisdom, understanding, and knowledge, Bezalel crafted designs for the tabernacle, a portable shrine that served as an earthly replica of the heavenly reality (Exod 31:2–3). The same wisdom, understanding, and knowledge that the Lord employed to order creation he employs to order redemption. This redemption finds fulfillment in Christ, who created and upholds all things (Col 1:16–17).
3:21 wisdom and understanding. See 1:2 and note. discretion. See 1:4 and note.
3:22 ornament. See 1:9 and note.
3:27 good. Material benefits (Acts 9:36; Gal 6:10; 1 John 3:17–18). to whom it is due. To those who have the right to it (cf. Exod 23:11; Deut 24:19). when it is in your power to act. The faithful do not give what they do not possess (cf. 6:1–5; 2 Cor 8:12).
3:34 the humble and oppressed. It appears that these do not represent different groups of people; rather, the humble are those who are poor because the wicked have exploited or oppressed them (22:22; 30:14; 31:5, 9). This verse is quoted in Jas 4:6 and 1 Pet 5:5 to encourage humility.
4:1–9 Get the Family Heritage. The fifth parental instruction consists of the typical introduction (vv. 1–3) and lesson (vv. 4–9), which is the grandfather’s lecture to the father. By quoting his father and by setting himself as an example, the father gives credibility to his teaching, implying its antiquity and place within the tradition. Children rely on their parents’ knowledge to learn facts and on their parents’ authority for matters of opinion.
4:1 my sons. The plural is unique among the parental instructions; the expression may refer to a group of children or emphasize the transgenerational nature of the instruction (i.e., from grandfather to father to son); cf. v. 3.
4:5, 7 Get . . . get. Buy or acquire.
4:6 protect . . . watch over. See 2:7–11.
4:7 beginning of wisdom. See 1:7 and note. What is needed to get wisdom is a decision; those who seek her diligently find her (8:17; see note on 2:1–4). Though it cost all. Cf. Matt 13:44–46.
4:10–19 Stay Off the Wrong Way. The sixth parental instruction consists of three sections (vv. 10–13, 14–17, 18–19) contrasting the way of life and the way of death (see note on 1:19). For the significance of the metaphor “way,” see Introduction: Theme. Each section presents this contrast by images of walking.
4:11-12 the way of wisdom . . . you will not stumble. By embracing wisdom, a person is led down a path of life that is straight and clear.
4:16-17 they cannot rest until they do evil . . . They eat the bread of wickedness and drink the wine of violence. The path, or lifestyle, of the wicked is sustained and nourished by evil; it fills their stomach, quenches their thirst, and allows them to sleep at night.
4:19 they do not know what makes them stumble. Without the light of wisdom to guide their way in life, the wicked do not see the consequences of their actions, and they fall.
4:20–27 Don’t Swerve From the Right Way. The seventh parental instruction focuses on the anatomy of discipleship: ear (v. 20), sight (vv. 21a), heart (vv. 21b, 23), body (v. 22b), mouth (v. 24a), lips (v. 24b), eyes (v. 25a), feet (v. 26), foot (v. 27b). The whole body must be oriented constantly toward the parents’ teaching (i.e., the collection of adages that follow the prologue).
4:23 your heart, for everything you do flows from it. The reference to the heart (see note on 2:10) stands at the center of the poem. The body parts mentioned before the heart in v. 23 function as receptive organs: ear (v. 20), eye (v. 21a); those mentioned after the heart are controlled by it: the mouth for speaking (v. 24); eyes for keeping direction, for preventing one from stumbling, and for remaining on the right path (v. 25); and feet for traveling on the way of wisdom (vv. 26–27).
5:1–23 Warning Against Adultery. The eighth instruction is the first of three warnings against the adulteress (5:1–23; 6:20–35; 7:1–27). The instruction has three parts: (1) an introduction (vv. 1–2) with motivation (vv. 3–6); (2) a description of the folly of adultery (vv. 7–14) and an allegory on the delight of lovemaking within marriage (vv. 15–20); (3) a conclusion (vv. 21–23). The theme of accepting the parent’s teaching punctuates the whole lecture (vv. 1, 7, 20). The adulteress provides the father with a literary persona through which to highlight the dangers of illicit sexual activity.
5:1 son. Of marriageable age (see Introduction: Audience).
5:3 lips . . . drip honey . . . speech is smoother than oil. The appealing, sweet, slippery words of the woman serve as the instrument of seduction (see 2:16 and note).
5:4 in the end she is bitter . . . sharp. Pain and affliction are the consequences associated with accepting this woman’s way of life.
5:9–10 others . . . strangers. Those not part of the son’s community (vv. 12–14). This may explain the loss of wealth: it is handed over to compensate the adulterous woman’s husband for the illicit sexual activity (6:34–35; see note on 6:35).
5:9 honor. Here, one’s zeal, passion, and vitality.
5:14 assembly of God’s people. The legal assembly at a public court hearing (26:26; cf. Jer 26:9–10). Adultery is a public, not merely private, concern.
5:15 Drink water. A metaphor for being refreshed in lovemaking. own cistern . . . own well. Likens the wife to a prized possession for storing rainwater in arid and stony Canaan.
5:16 springs overflow in the streets . . . streams of water in the public squares. In contrast to cisterns and wells, which were private property (i.e., marriage), these public places describe sexual relations with others, i.e., sexual activities that violate the privacy of marriage (cf. 30:20).
5:18–20 A prayer that the son will find delight and experience enjoyment with his wife (cf. Mal 2:14).
5:19 breasts satisfy you. See Song 7:7–8. intoxicated. In the context of marriage, lovemaking is better than wine (cf. Song 1:2; 4:10; 7:9).
5:20 Why . . . ? Why . . . ? The questions function rhetorically. In light of the sheer joy found within the marital relationship and the serious troubles associated with sexual activity outside it, it is unthinkable that anyone would commit adultery.
5:21-22 in full view of the LORD . . . evil deeds of the wicked ensnare them. Grounds the teaching in the Lord’s omniscience and his justice to consign sinners to death.
5:23 led astray. Translates the same Hebrew word rendered “intoxicated” in v. 19, suggesting a pun on the right and wrong ways to be led astray: one into delight, the other into destruction.
6:1–19 Warnings Against Folly. This parental instruction provides counsel in dealing with morally inferior types of people in specific situations. These people include the surety (vv. 1–5), the sluggard (vv. 6–11), and the troublemaker (vv. 12–19). The unit includes: (1) a warning against serving as the financial guarantor for another, (2) an exhortation to the sluggard to follow the industrious example of the ant, and (3) a description of the character of the troublemaker and the types of things the Lord hates.
6:1 My son. The other two inferior types are not addressed as a “son.” put up security . . . shaken hands in pledge for a stranger. Taking legal responsibility for satisfying someone else’s debt. Since this person may default, they control the surety’s life (v. 3), for failure to satisfy his obligation can end in abject poverty or even slavery (11:15; 17:18; 20:16; 22:26–27; cf. Job 17:3).
6:2 words. Imprudent speech can be a trap just as ruinous as a fowler’s snare is to a bird or as a trap is to a gazelle (v. 5).
6:3–4 Four admonitions explain how to get out of the foolish situation: (1) Go. Stimulates immediate action. (2) to the point of exhaustion. Exhaust all of your energy. (3) give your neighbor no rest! Badger him. (4) Allow [yourself] no sleep. Do it immediately, before nightfall; be as persistent and as shamelessly audacious as the friend in Luke 11:5–8 and the widow in Luke 18:1–5.
6:6 ant. Occurs elsewhere only in 30:25, where it is marked by prudence and diligence. sluggard. See Introduction: Character Types.
6:7 has no commander. God gave the ant its innate initiative to work and accomplish a goal in a wise and timely manner.
6:10 A little sleep, a little slumber. This captures the distorted thinking of the sluggard: just a little more. hands. The Hebrew word includes arms; the gesture of folding his arms across his breast epitomizes his refusal to budge.
6:11 a thief . . . an armed man. The sluggard’s poverty is personified as a covert and unforgiving force. It is reiterated in 24:33–34.
6:12 troublemaker. The Hebrew denotes a nefarious revolutionary who agitates against all that is right. This name for the devilish human in later Jewish literature and in the NT became identified with Belial, a name for the devil (2 Cor 6:15). villain. A malevolent person who misuses their power to inflict others.
6:13 winks . . . signals . . . motions. Malicious, deceptive signals by which the troublemaker exploits people and situations for personal gain.
6:15 Therefore. This conclusion is rooted in the notion of divine justice and retribution and is explained by the catalog of characteristics the Lord hates in vv. 16–19 (see 1:19; 2:20–22; 4:18–19; 5:21–23).
6:16–19 This sevenfold catalog of what the Lord hates revolves around the inner heart (see 2:10; 4:23 and notes).
6:16 six . . . seven. Similar to other numerical sayings (cf. 30:15–31), the final element (v. 19b) is the focus of attention.
6:17 haughty eyes. A perspective or attitude characterized by pride and arrogance; the Lord humbles those with this perspective (Ps 18:27).
6:19 stirs up conflict. As the climactic element, the desire for disruption, fighting, and hostility summarizes the vices listed in vv. 16–19, defines the troublemaker and explains God’s judgment of this person.
6:20–35 Warning Against Adultery. The tenth instruction, the second warning against adultery (ch. 5), begins with a typical introduction (vv. 20–22) and a motivation (vv. 23–24). The lesson (vv. 25–35) consists of an admonition not to desire your neighbor’s wife (v. 25), which is supported by two matters, each of which focuses on the destructive nature of adultery (marked off by “For” in vv. 26, 34): (1) The price of adultery is severe, inevitable, unending, and totally destructive (vv. 26–33). (2) The husband will never accept any compensation less than the total destruction of the adulterer (vv. 34–35).
6:20 mother’s. See note on 1:8.
6:25 Do not lust in your heart. Jesus also connected lust and adultery (Matt 5:28).
6:26 a prostitute can be had for a loaf of bread. Contrasts the price of a prostitute (a cheap meal) with the price of the adulterous wife (one’s life). This does not condone prostitution (cf. 1 Cor 6:13–20; Gal 5:19–21; Eph 5:5; 1 Thess 4:3–8). Engaging in adultery is worse than engaging in prostitution because it involves breaking the marriage vow (2:17), wronging a spouse, destroying a home, and incurring an immeasurable debt. Adultery is comparable to playing with fire (vv. 27–29).
6:29 no one who touches her will go unpunished. God ultimately upholds the moral order (5:21–23), though he may uphold it immediately through the husband of the adulteress (see vv. 34–35).
6:31 sevenfold. A figure of speech for full compensation (see Gen 4:15; Lev 26:28; Matt 18:21–22). According to the law, the maximum fine for theft was fourfold or fivefold (Exod 22:1; Luke 19:8).
6:35 not accept any compensation. The husband of the woman will not be bought off by a material gift that establishes a settlement between an injured party and an offending party. Whereas a thief can compensate for his wrongdoing, the adulterer cannot escape the blows, social scorn, and unending reproach of a healthy society (vv. 32–35).
7:1–27 Warning Against the Adulterous Woman. This instruction, the third full discourse on the adulteress (5:1–23; 6:20–35; cf. 2:16–19), focuses on the adulterous woman’s tactics. The instruction moves from an introduction (vv. 1–5), which emphasizes the protective power of the father’s words, to an extended autobiographical account that describes the adulterous woman’s seduction of a simpleton (vv. 6–23). The lesson then culminates in the father associating the way of the adulterous woman with death (vv. 24–27). While the noble wife embodies wisdom by staying at home and diligently engaging in her entrepreneurial work (see 31:10–31, the book’s final poem), the adulteress embodies folly by roaming the city streets looking for sensual pleasure as darkness falls.
7:3 Bind them on your fingers. Either literal (cf. Matt 23:5; Josephus, Antiquities, 4:213) or a figure of speech for keeping them always in mind (cf. 6:21; Deut 6:8). write them on the tablet of your heart. Connotes their indelible impression upon one’s character (see note on 3:3). Internalizing the father’s teaching changes and develops a person’s character (2:2; 4:23; cf. Jer 31:31–34).
7:4 my sister. The metaphor invites the reader to accept wisdom as a dear family member, or more probably, as an intimate bride (Song 4:9, 10, 12; 5:1, 2) for whom the groom abandons even father and mother (Gen 2:23–24). my relative. A metaphoric foil to protect the son against the adulterous woman (see note on 2:16) who is hostile to the covenant community.
7:5 adulterous . . . wayward. Cf. 2:16.
7:6 window of my house. Symbolizes the father’s distance and captures his unique perspective.
7:7 simple. See Introduction: Audience; Character Types. Whereas the other instructions concerning the adulterous woman emphasize the consequences of adultery, this instruction focuses on how the simple are caught in adultery (vv. 21–23; cf. 5:8).
7:10 dressed like a prostitute. Perhaps in a provocative or obvious manner (Ezek 16:16). To the insightful, the woman’s shameless outfit betrays her hidden intentions.
7:13 with a brazen face. Symbolizes the adulterous woman’s shameless behavior and may indicate she tells a bold-faced lie.
7:14 fellowship offering. A specific kind of sacrifice aimed to bind together the deity and worshiper by a shared meal (Lev 7:11–21; 1 Sam 9:11–13; Jer 7:21). Ironic, for this woman knows nothing of fellowship; she feigns fidelity to her husband and dupes the simple by her “smooth” speech, knowing full well she will destroy him if he is caught in the act of adultery (6:20–35). The meal that fulfilled the vow had to be eaten on the same or following day (Lev 7:16–18; 19:5–7). If she practices the Canaanite religion, her invitation to have sex with him also could be an invitation to participate in that religion’s fertility rites.
7:16 colored linens from Egypt. Expensive, embroidered bedcovers.
7:17 myrrh, aloes and cinnamon. Perfumes purchased from great distances and prized by kings (cf. “spices” in 2 Kgs 20:13). The adulterous woman’s implicit argument is that her victim should not miss out on such an opportunity.
7:18 love. A sexual relationship. The adulterous woman promises sexual love without restraint but denies committing herself, the fundamental requirement of true love.
7:19 My husband is not at home. The adulterous woman’s self-confessed infidelity to her husband should have warned the simple that she is untrustworthy. To judge from the dire consequences (vv. 26–27), she is lying.
7:21 she led him astray. As in the other instructions, the adulterous woman seduces the youth by deceitful speech (2:16; 5:3; 6:24).
7:22-23 like an ox . . . like a deer . . . like a bird. Just as these animals are unaware of the tragic fate that awaits them, so also the simple is oblivious to his fate: death.
7:26 her slain are a mighty throng. The conclusion is an admonition to avoid the adulterous woman with this motivation: her bedroom is not a place of pleasure but a battlefield with corpses lying about it.
8:1–36 Wisdom’s Call. Against the backdrop of the warnings about the adulterous wife (5:1–23; 6:20–35; 7:1–27), Lady Wisdom emerges as an antithetical figure who offers an alternative way of life. She is deliberately contrasted with the adulterous wife, who will become a personification of folly in ch. 9. Whereas Wisdom’s first address denounced simpletons for rejecting her (1:20–33), this address offers them salvation. The speech consists of three main sections: (1) an extended introduction (vv. 1–11); (2) a main body, which moves from Wisdom’s activity in historical time (vv. 12–21) to her birth in primordial time (vv. 22–31); (3) a conclusion (vv. 32–36). The speech illuminates Wisdom’s immense value, intimate relationship with the Lord, and knowledge of the order within the cosmos in order to convince the son to embrace her and, by implication, receive the ability to live in accordance with the order the Lord has woven into the fabric of the world.
8:1 wisdom. See Introduction: Lady Wisdom. For the setting of the speech, see 1:20–21.
8:5 simple . . . foolish. For the character of the addressees, see Introduction: Character Types.
8:6 right. Straight.
8:8 just. Spoken in righteousness. crooked or perverse. Twisted, tricky, or a distortion of the ethical norm. Wisdom’s speech stands in sharp contrast to the speech of the adulterous wife (2:16; 5:3; 6:24; 7:21).
8:9 the discerning. Those who are wise and able to recognize the trustworthiness of Wisdom’s speech.
8:12-14 prudence . . . sound judgment. These attributes are inseparable from one another. The first is described as Wisdom’s roommate, while the rest are depicted as her personal belongings.
8:13 To fear the LORD. See note on 1:7. I hate pride . . . evil behavior. An attitude that determines whether a person fears the Lord.
8:14 power. The strength of character necessary to carry out prudent planning in the face of opposition.
8:17 I love those who love me. The heart of the wise is aligned with Wisdom’s in the same way that the heart of the believer is aligned with Christ’s (Rom 8:1–11; Eph 3:16–19). those who seek me find me. Just as God grants wisdom to those who seek or ask (2:1–11; Matt 7:7; Jas 1:5), so also Wisdom reveals herself to those who search for her.
8:18 enduring wealth. A description of Wisdom’s value and the reward for her character rather than the goal or aim of her life. A person loves either Wisdom or wealth (vv. 17–21; see 3:14–15); there is no third way (Matt 6:24).
8:19 better than fine gold. See 3:13–18.
8:22–24 brought . . . forth . . . I was given birth. Together, these expressions depict Wisdom’s delivery in primordial time as the Lord’s daughter. In this case, wisdom issues from the very character of God; it is not something created apart from him. And as an attribute of God, wisdom is a characteristic he employed to create the cosmos (see Introduction: Lady Wisdom; see also Col 1:15–20). Consequently, Lady Wisdom has certain knowledge about God’s ways (cf. 30:3–4).
8:30 constantly. Expresses Wisdom’s reliability; translates a Hebrew word that with slight textual changes can mean “the artisan” or “little child” (see NIV text note). The reading “constantly” is supported by the parallel expressions “day after day” and “always.” Wisdom is portrayed as a faithful devotee, celebrating before the Lord and delighting in his creation. Unlike Job, who was not present at the creation and so did not understand God’s ways (Job 38:4), Wisdom was present at the creation and so has certain knowledge about the creation order.
8:32 children. See note on 4:1. blessed. See 3:13 and note. As in Wisdom’s first address (1:20–27), she shifts her focus from simpletons to the generations of children who are willing to listen (cf. vv. 32–36; 1:28–33).
8:36 death. As stated in the conclusions to Wisdom’s other addresses, listening to her is a matter of life and death (1:19, 32; 2:22; 3:33; 5:22–23; 7:27; 9:18).
9:1–18 Invitations of Wisdom and Folly. Here the prologue’s juxtaposition of the wise versus the foolish reaches a climax. Both Wisdom and Folly invite the simple to their houses for a feast. The invitations are identical, but the consequences are distinct: those who accept Wisdom’s invitation live; those who accept Folly’s invitation die. The rival invitations move from a description of the preparation for the banquet (vv. 1–3, 13–15) to the invitation (vv. 4–5, 16–17) to the conclusion (vv. 6, 18). The sayings in vv. 7–12 supplement the invitations, for they illustrate the different responses to the requests of Wisdom and Folly. On the whole, the text demands that the son choose a woman, a house, and a banquet, and in so doing choose a way of life. Only those who choose Wisdom may proceed through the remainder of the book and enjoy her sumptuous feast.
9:1 Wisdom. See Introduction: Lady Wisdom. built. Creatively brought into existence (cf. 14:1); this contrasts with Folly, who “sits at the door of her house” (v. 14). seven pillars. Represents a large and perfect house with ample room for all (cf. John 14:2).
Go back to main text
9:4-6 simple . . . simple ways. Frames Wisdom’s invitation, which encourages the simple to abandon their uncommitted state, commit to the way of wisdom, and receive the promise of eternal life. See Introduction: Audience; Character Types.
9:6 live. Finds fuller expression in John 6 (e.g.; John 6:27, 35, 47–51), where Jesus describes the nature of eternal life and the satisfaction he offers to those who commit to him. walk in the way. See Introduction: Theme.
9:7-9 mocker . . . wicked . . . wise . . . righteous. See Introduction: Character Types. These characters respond to Wisdom’s invitation in different ways: rejection and criticism versus acceptance and love (cf. 1 Pet 4:3–5). The “righteous” are synonymous with the “wise,” just as “wise” and “righteous” refer to the same type of person; so also the “mocker” and the “wicked” refer to the same type of person (vv. 7–8; see Ps 1:1).
9:8 love you. The wise are teachable (1:5; 12:1; 13:1; 14:6; 15:31; 18:15; 19:25; 21:11; Matt 13:12).
9:10 The fear of the LORD. See note on 1:7. It forms a frame with the preamble.
9:11 your days will be many. See 3:2. The end for the righteous is life not death (see Introduction: Theme).
9:12 alone. The individual is the ultimate gainer or loser (cf. 15:32; Ezek 18:20; Gal 6:4–5).
9:13 Folly. As a personification, this woman serves as the metaphoric counterpart to the adulterous wife (5:1–23; 6:20–35; 7:1–27) and the antithesis of Lady Wisdom. knows nothing. About morals; she knows a lot about seduction.
9:14 sits. Having prepared no meat, mixed and decanted no wine, set no table, and sent no messengers. She needs no discipline, industry, or investment to attract the senseless, because her lifestyle titillates and demands no moral rectitude. on a seat. Represents the imposter’s pretentious rule of the masses (Matt 7:13–14).
9:15 calling out. Like the malevolent serpent, she has no advantage until she gets a person’s attention (Gen 3:1–3). The wise keep their eyes fixed on the right path (4:25–27). go straight on their way. The simple do not set out to do wrong; they stray through their lack of commitment to the right way (see Introduction: Audience; Character Types).
9:17 Stolen water. Possibly a metaphor for the sexual pleasure of adultery (5:15; cf. 2:17; 6:30–35; 7:18–19). sweet. Sin gives pleasure for a season (cf. Heb 11:25).
9:18 realm of the dead. See notes on 1:12; 2:18.
10:1—22:16 Proverbs of Solomon. This collection contains a variety of individual proverbs and coherent proverbial units. It falls into two parts: (1) antithetical sayings in which the wise/righteous sharply contrast with the fool/wicked dominating 10:1—15:29, and (2) diverse literary forms dominating 15:30—22:16. The second half of the collection contains only a few antithetical sayings. The materials show what wisdom looks like in everyday life and offer the son a worldview based on the fear of the Lord (see 1:7 and note).
10:1 The proverbs of Solomon. See Introduction: Authors. father . . . mother. See note on 1:8.
10:2 Ill-gotten treasures have no lasting value. Riches gained by wickedness may be valuable for the moment, but they have no value in light of death (see v. 16). righteousness delivers from death. Righteous behavior is depicted as a rescuer; the expression may be a pun for delivering oneself and others.
10:3 The LORD. The agent who upholds the moral order of v. 2. righteous . . . wicked. See Introduction: Character Types. go hungry. While the righteous tend to experience a secure lifestyle, this saying does not serve as a universal promise of God’s provision. For the nature of proverbs, see Introduction: Literary Features.
10:4–5 wealth . . . gathers crops in summer. A good harvest. In contrast to modern conceptions, wealth here does not entail a healthy bank account. Rather, in the agrarian society of ancient Israel, wealth consisted of a good harvest, a healthy family, and a stable household and inheritance. Wealth is a gift from God. But, as many proverbs declare, virtue is better than wealth (e.g., 16:19; 19:1, 22; 22:1).
10:6 Blessings. The gifts of fruitfulness and victory. Jesus Christ had no physical offspring, but he blessed his disciples, making them spiritually fruitful and victorious. All blessings come from God, but they are mediated by others, including the prayers of God’s sacred congregation (see 11:26).
10:10 Whoever winks maliciously. Probably refers to those who conceal the true intentions of their actions or passively approve ungodly behavior.
10:11 fountain of life. Life depends on water. The open, benevolent speech of the righteous is just as necessary for a community as a fountain of water, offering all abundant life. The right word spoken at the right time (15:23) and in the right way (15:1; 17:27) supports or corrects a community in a way that promotes its life.
10:12 Hatred. An attitude that misperceives innocent intentions as bad motives. stirs up conflict. The disagreement and discord provoked by hatred; among the things the Lord hates (6:16–19). love. An attitude that cherishes the wrongdoer as a friend to be won, not as an enemy with whom to get even. covers over. To protect the wrongdoer, the one who loves draws a veil over all wrongs, however many and however bad (cf. Jas 5:20; 1 Pet 4:8). Nevertheless, a good friend corrects another (cf. 27:5–6; Lev 19:17; Gal 6:1), and public discipline may be necessary (cf. 5:14; Matt 18:15–20; 1 Cor 5:2).
10:15 wealth. Crops as well as revenue in general. This commodity may serve as a source of security and comfort, but it should never usurp God as the source of one’s trust and confidence (3:9). rich. In Proverbs, the rich have wealth but tragically are wise in their own eyes (28:11; cf. 3:7; 30:8–9) and harshly lord it over the poor (18:23; 22:7). For a moment their wealth is their fortified city against imminent disaster, but their folly finally ruins them, unlike the righteous (11:28; 18:10–11). ruin. Constant suspense, fear, and worry due to imminent disaster. This word links the folly of poor speech with the folly of being a rich person (vv. 13–14, 15–16). poor. They are destitute, like the homeless.
10:16 the earnings of the wicked are sin and death. See Rom 6:23.
10:18 conceals hatred. By pretending friendliness (26:24, 26, 28). spreads slander. And so dissension (cf. v. 13).
10:19-20 prudent . . . righteous. Those marked by these virtues are able to interpret people and situations to determine when it is appropriate to speak.
10:22 painful toil. Strenuous work; comes from self-ambition and stands under God’s judgment (cf. 20:21; 28:22; Ps 127:1; see also Gal 6:9–10; Jas 3:13–16).
10:30 land. The source of one’s income and security in the ancient world. Similar to the exile of disobedient Israel, the wicked will lose their source of security and the manifestation of God’s favor.
11:1 The LORD. The one who upholds the moral order (3:34). Dishonest merchants defraud their neighbors and deny God. detests. An emotive term of disgust and revulsion; implies that God is no passive spectator of the marketplace. weights. Stones carved into shapes to make them easy to recognize; but they had a margin of error of up to 6 percent.
11:2 pride. Denotes a psychological state of an exaggerated opinion of oneself that does not correspond to social reality; the proud usurp the place of God.
11:3 guides. Leads through adversity.
11:4 Wealth. Tarnished, not righteous wealth (cf. 3:9; 8:18; 10:22). The double of this verse (10:2) substitutes “wealth” with “ill-gotten treasures” (see note on 10:2).
11:5 righteousness . . . makes their paths straight. Makes their way in life clear and unencumbered. But along that way the righteous must be delivered from death and “rescued from trouble” (v. 8).
11:7 Hopes placed in mortals. The expectation of something good dependent on the continued existence of humans. See NIV text note. The NIV follows the reading of two Hebrew manuscripts that omit the word “wicked.” Since v. 7a includes the word “mortals,” it appears the term “wicked” was added by other versions in order to clarify that only the hope of the wicked will perish, not the hope of the righteous. power. Bodily strength. While the term may denote wealth, its relationship to misplaced trust in mortals suggests that the fleeting strength and promise of humans is in view.
11:9 knowledge. Possibly of the details of the godless person’s attempt to destroy their neighbor (v. 9a). But elsewhere in the book, this term refers to knowledge of God and his will, which allows the righteous to respond appropriately to the speech of the godless. the righteous escape. See v. 8.
11:11 blessing of the upright. A pun: God’s blessing on them (cf. v. 10) and their blessing on a city (cf. v. 11b).
11:12 holds their tongue. Does not blurt out thoughts or feelings. The wise hold their tongues in check, even when belittled, and do not respond in kind because they love their neighbors and do not harbor hatred in their hearts (10:12, 18). They speak at the right time in the right place (12:23; 15:2, 28). Prudent silence (cf. v. 13) matches prudent speech (cf. 10:11).
11:13 a trustworthy person. One who is loyal and true to the interests of others. keeps a secret. Does not divulge sensitive information, even in court (25:9).
11:14 many advisers. Guarantees an issue will be looked at from every side. Proverbs never speaks of a single counselor.
11:16 kindhearted woman. Or a gracious woman. While this quality may refer to the woman’s physical beauty, the internal beauty of her character appears to be in view. honor. Social esteem, which is of greater value than the temporary wealth of ruthless men. The proverb signals the superiority of grace over brute force.
11:18 deceptive wages. A reward for work whose appearance differs from its reality. The work is performed out of self-interest in the hope of securing life, peace, and prosperity (see 10:16).
11:22 a gold ring . . . a beautiful woman. Compares inner grace (v. 16) with outward beauty (31:30): a precious ornament and an attractive woman may be pleasing, but these outward trappings are repulsive when accompanied by indiscretion and a distorted character.
11:23 desire. Denotes aspirations rooted in one’s nature. ends only in good. To others and to the righteous themselves. hope of the wicked. Advantaging themselves by disadvantaging others. wrath. The wicked experience what they intended for others.
11:24 gives freely. Distributes widely, loosely, and freely. gains even more. Increases in size or number on top of what was given away. This paradox regarding payments is qualified in the following verses. The liberality in v. 25 elaborates on the generosity in v. 24a, and the hoarding in v. 26a complements the stinginess in v. 24b.
11:25 refreshes. The term evokes the activities of watering and food distribution that characterize the generous.
11:26 one who hoards grain. Presumably to sell it during a time of need for greater profit. one who is willing to sell. A generous person who cares more for the well-being of the community than for the balance of his bank account.
11:28 fall. The image may imply a house built on a faulty foundation.
11:29 servant. Indentured slave. Having lost their property, the fool loses their freedom. Consequently, a competent person uses the fool’s energy positively, while the fool uses it only to their own and others’ detriment.
11:31 due. Rightful treatment or just deserts. The righteous person’s due is remedial punishment while on earth (e.g., Num 20:11–12; 2 Sam 12:10); the ungodly person’s due is penal punishment in an indefinite future (cf. 1 Pet 4:18).
12:1 discipline. See note on 1:2. loves . . . hates. Strikes at the heart of one’s motivation. knowledge. The means by which one’s character, affections, and behavior may be conformed to the way of wisdom (1:2). stupid. Brutish (cf. Ps 73:22; see also 15:10).
12:4 noble. Strong or powerful with reference to the wife’s character and physical capacity (see 31:10). crown. She is valued and prized highly (cf. 31:28–29). disgraceful. See 10:5. bones. His skeletal frame. His crown is highly visible; his hurt is deep and invisible.
12:6 lie in wait for blood. Captures the deadly and murderous content and style of the wicked person’s speech, which seeks to entrap and kill unsuspecting people (cf. 1:11).
12:8 one with a warped mind. One who lacks the ability to see reality; they compromise themselves without knowing it.
12:9-10 have a servant . . . care for the needs of their animals. Both are needed to do the hard work the land requires.
Go back to main text
12:11 those who chase fantasies. Pursuers of get-rich-quick schemes to avoid hard work. Such people “have no food” (v. 9) because they lack “sense” (v. 11).
12:18 words of the reckless. Rash, thoughtless, hasty, careless words. They hurt others, piercing the heart like a sharp sword. In contrast, the thoughtful words of the wise restore others (10:11; cf. Eph 4:29).
12:23 blurts out folly. Cries out loud and clear. As Jesus declared, the words that come out of a person’s mouth stem from their heart, and “these defile them” (Matt 15:18).
12:24 rule. Govern and retain independence.
12:26 choose their friends carefully. Denotes a careful, diligent, and penetrating investigation to find what is concealed.
12:27 do not roast any game. Do not secure the most available food (i.e., wild animals) to sustain life, either by catching or preparing it.
13:2 fruit of their lips. An idiom for one’s words or speech (12:14; 18:20); proper speech produces edible fruit that nourishes both the speaker and others. appetite. An inner craving or desire.
13:3 those who speak rashly. Chatty, incautious, without self-control.
13:4 the desires of the diligent are fully satisfied. These unqualified desires may include everything the diligent aspire to, such as eating, drinking, and the opposite sex (Deut 14:26; 2 Sam 23:15; Ps 45:11; cf. Mic 7:1). The proverb assumes that the diligent experience satisfaction through God’s provision of the basic needs of life.
13:5 shame. Public humiliation and personal embarrassment.
13:7 pretends to be rich. To give the appearance of success in order to command social respect (12:9). Appearances cannot always be trusted, for things are not always as they seem. pretends to be poor. Perhaps out of humility.
13:8 A person’s riches may ransom their life. The rich are able to pay off enemies or extortioners. The poor, however, have little and are unconcerned about or unable to meet such financial demands.
13:9 light. Enduring joy, delight, and success. lamp. Carries the same sense as “light.” snuffed out. Extinguished; may refer to the ultimate end, or death, of the wicked.
13:10 pride. The colossal ego that cannot accept advice and responds with bickering and disagreement. those who take advice. The teachable. The wise life is marked by a teachable spirit as well as openness to the counsel of others (12:15).
13:11 Dishonest. Wealth gained quickly through unjust dealings is not earned, and its value is not recognized. As a result, it tends to be mismanaged and squandered. little by little. With patience; enduring wealth grows by gathering it gradually.
13:12 Hope deferred. An expectation or aspiration whose realization is postponed or delayed. a tree of life. See note on 3:18.
13:14 teaching of the wise. This refers to instruction that is found in or corresponds with the teaching of Proverbs. fountain of life. An image of refreshment and vitality that describes the excellence and truthfulness of wise teaching.
13:17 brings healing. Therapeutically refreshes a client and provides a remedy for the havoc wrought on a sick community.
13:20 Walk with the wise. One’s company plays an important role in shaping one’s character.
13:23 An unplowed field. Either the marginal fields of the poor or the land that an owner left unplowed and unused so that the poor could get food from it (cf. Exod 23:10–11; Lev 25:1–7; see also Hos 10:12).
13:24 hates. In the context of parental discipline, this attitude allows children to continue in their folly. loves. The motivation for the discipline commended in the proverb (3:11–12; Heb 12:5–11). Love inspires and tempers the form of the physical punishment. discipline. A common educational technique in Proverbs (10:13; 22:15; 23:13–14). While discipline tends to be physical (but is not always—see 17:10; 19:18), its intention is to correct, train, and cultivate godly character by driving out folly and wrong behavior.
14:1 builds her house. Similar to Wisdom (see 9:1 and note), the wise woman embodies moral strength and diligence (31:10–31), working for the benefit of her household and the community.
14:2 devious in their ways. Twisted and perverse in beliefs, commitments, and manner of life.
14:3 lashes out. Beats the fool or others. pride. See note on 13:10. This attitude makes fools lash out to their destruction; humility produces thoughtful speech that protects the wise.
14:4 strength of an ox. The ox plows the ground to plant seed and ensure a fruitful harvest. A vacant manger spells trouble: a meager harvest.
14:6 mocker. See Introduction: Character Types. This person is not discerning and cannot seize wisdom. knowledge comes easily to the discerning. Because they are humble (see Introduction: Theme; see also 8:9 and note).
14:7 you will not find knowledge. See note on 13:20.
14:8 give thought to their ways. The prudent manifest their wisdom by considering the nature of and the consequences associated with their actions.
14:9 Fools mock at making amends for sin. Fools delight in ridicule and discord; they scoff at opportunities to make appropriate reparations for wrongdoing and restore relations with God and others.
14:10 Each heart knows its own bitterness. No one can completely understand the emotional state of another. The proverb acknowledges the dignity of emotions—from bitterness to joy—and cautions against evaluating others by outward appearances.
14:11 house . . . tent. Contrary to appearances, the more solidly built house of the wicked is less secure than the portable tent of the righteous. The proverb instructs the son to live by faith, not by sight.
14:13 laughter . . . rejoicing. These outward expressions of joy may mask the heartache of the deceptive fool, but in the end, when they are fully repaid for being “faithless” (v. 14), their grief will manifest itself.
14:15 The simple believe anything. Because they lack perception and discernment, the simple trust deceptive appearances and human opinion. They do not consider the outcome of sin.
14:16 shun evil. Persistently avoid wrongdoing, which demonstrates the fear of the Lord (see 1:7; 3:7). hotheaded . . . feels secure. Fools carelessly jump into things because they have an inadequate view of and trust in self rather than God.
14:18 inherit. Signifies a permanent possession. Ironically, it is intended to sustain life, but the inheritance of “the simple” destroys their lives.
14:19 gates of the righteous. A place of justice; the submission of the wicked at this place implies that the righteous will distribute the justice that punishes evildoers.
14:20 rich. Within Proverbs, the rich are self-autonomous and never defined as good (see 10:15 and note). many friends. Despite their number, it appears these friendships are rooted in the friend’s wealth rather than in their character. The poor have a material deficit but in this book are never said to have a moral deficit. The proverb lays bare the hard truth about human nature, which often bases friendship on a person’s economic status. People desire the company of the rich and shun the poor. The proverb functions as a biting observation on human nature and does not approve of this attitude toward the poor.
14:21 the needy. The poor and afflicted. This saying protects misinterpreting v. 20 as a rationalization for shunning a poor person. The saying teaches that the greedy, dark side of human nature can be redeemed into the happy state of being pronounced blessed (3:13) as one shows kindness to the poor (22:9).
14:22 go astray. Leave the ethical path, where one should extend and receive kindness, and so be on the way to death.
14:26 a secure fortress . . . a refuge. Images of protection and security that God provides to those who fear him. This security should inspire confidence.
14:27 a fountain of life. An energizing and sustaining source that issues from the fear of the Lord and guides the individual on the path of wisdom.
14:28 king’s glory. Locates the fame and honor of the king in his service to the community. Here leadership is a call to service and responsibility rather than a call to power and self-interest (31:1–9).
14:31 shows contempt for their Maker. Since God is the Creator of the poor and the needy, they possess an inherent dignity as those created in the image of God (Gen 1:26–28). To oppress, exploit, or treat them as subhuman is to insult God’s character and design.
14:32 seek refuge. See v. 26. Just as those who fear the Lord find security and confidence in life through their relationship with God (v. 27; 10:27), so also the righteous find security and confidence in God when faced with death.
14:34 Righteousness exalts a nation. The status of a nation is determined by the piety of its people rather than by the scope of its territory, the size of its treasury, or the extent of its military.
15:1 A gentle answer turns away wrath. A tender and considerate response pacifies a situation and quells anger.
15:2 The tongue of the wise adorns knowledge. Speech controlled by loving emotions and sound thought beautifies the internal knowledge of the wise.
15:3 The eyes of the LORD. Highlights God’s omniscience. He is no passive bystander of human behavior.
15:4 The soothing tongue is a tree of life. A gentle word in an appropriate situation brings nourishment, healing, and life.
15:6 the income of the wicked. The yield, profit, and benefits accrued through sinful activity.
15:8, 9 detests. See note on 11:1.
15:8 sacrifice of the wicked. External, superficial acts of homage that do not flow from a right heart or character. prayer of the upright. A genuine act of worship that flows from an honest heart and the pursuit of righteousness.
15:10 the path. See Introduction: Theme.
15:11 how much more. Focuses attention on the Lord’s omniscience and justice.
15:13 makes the face cheerful. When the inner self is well, it brightens one’s appearance and attitude continually (v. 15).
15:14 discerning heart. An insightful disposition. To cultivate a wise and cheerful heart, one must seek knowledge.
15:16, 17 Better . . . than. A common comparative in Proverbs. Comparative proverbs illuminate the importance of contentment through a value system that pits internal satisfaction against posh external products. This internal satisfaction is rooted in the “fear of the LORD” and “love” (see note on 1:7). And this disposition is preferable to “great wealth” and a “fattened calf” (i.e., a lavish meal) accompanied by “turmoil” and “hatred.”
15:20, 21, 23 joy. A state of delight. This state frames this group of proverbs, which moves from the parent’s joy (v. 20) to the misplaced joy of folly (v. 21) to the joy found in a response delivered in an appropriate manner and at the appropriate time (v. 23).
15:22 counsel. The open, loving guidance or advice of others. The wise joyfully accept and give ethical counsel (vv. 22–23).
15:24 path. See Introduction: Theme. upward. This proverb projects the wise ascending on the journey of life rather than descending to the grave. the realm of the dead. Hebrew šĕ ʾ ôl (see note on 1:12).
15:25 he sets the widow’s boundary stones in place. The Lord oversees the property boundaries of the weak, ensuring that the widow’s land remains intact and safe from exploitation or injustice.
15:27 hates bribes. Abhors corruption and injustice.
15:28 weighs its answers. Considers, ponders, or meditates on words before speaking. The wise are prudent and discerning; they carefully contemplate their words, as well as the context of the conversation, before they speak.
15:29 the prayer of the righteous. See note on v. 8.
15:30 Light in a messenger’s eyes. When a messenger has good news, one can see it in their lives, and everyone rejoices. Proverbs associates light and life exclusively with the wise (cf. v. 13a).
15:31 heeds. Adheres to, follows, and obeys correction. Receptivity to wisdom and a teachable spirit distinguish the wise from the fool.
15:33 fear the LORD. The essence of wisdom and the prerequisite for acquitting the book’s instruction (see 1:7 and note). humility. A lack of pride as well as an attitude that is cultivated through the fear of the Lord. This attitude is required in order to gain wisdom and favor.
16:1 the LORD. Occurs in every verse of vv. 1–9 except v. 8. answer of the tongue. Good and effective speech that is dependent upon careful planning, weighing and arranging arguments, and God’s direction.
16:2 a person’s ways seem pure . . . motives are weighed by the LORD. Humans are unable to understand truly the intentions behind their plans, for they are finite and limited (Job 28:12–13, 20–28).
16:3 he will establish your plans. The wise submit their plans to God’s providential care, trusting that he will accomplish their goals in accordance with his sovereign purposes (3:5–6).
16:4 works out everything to its proper end. As the one who governs every facet of life and history, the Lord oversees and guides all things to their proper goal in accordance with his purposes (Acts 3:17–26; Rom 8:28). the wicked for a day of disaster. The manifestation of God’s glory, holiness, and power through his justice and the eradication of evil are included in the divine plan and God’s guidance of all things toward their proper goal (Rom 2:5–11).
16:6 Through love and faithfulness sin is atoned for. Divine attributes describe the nature of the sacrificial system, which manifests God’s commitment to and forgiveness of sin (Exod 34:6; Joel 2:13; Jonah 4:2). In the same way, the sacrificial work of Christ embodies God’s love and fidelity to his people. the fear of the LORD. The proper response to this display of God’s love and faithfulness (see 1:7 and note).
16:8 Better a little with righteousness. Even when the tangible rewards of righteousness are not experienced, this moral state is better than abundant riches secured through injustice.
16:10 king. Occurs in every verse of vv. 10–15 except v. 11. oracle. The inspired verdicts of the king. Since God endows his representative with wisdom to establish justice, the king’s judgments are authoritative and indisputable.
16:11 Honest scales and balances. A concrete illustration of justice. Since just economic practices are the creation and concern of the Lord, the wise king executes economic equity by enforcing standard weights and measures.
16:12–13 Kings detest wrongdoing . . . take pleasure in honest lips. The moral ideal of kings. The revulsion of kings against wickedness and their delight in truthful speech reveal their moral sensibilities and identify them with the moral tastes of Lady Wisdom (8:7) and the Lord (6:16–19; 15:9).
16:14 messenger of death. A metaphor for the legitimate wrath of the king, a sign of impending death. In context, this anger is against those things kings should detest (v. 12). While the Lord ultimately inflicts death on the wicked in an unspecified future, the king serves as his immediate agent (Eccl 8:4). the wise will appease it. The wise may pacify or quell the king’s anger through humility (15:33), repentance (28:13), and patience with a gentle answer (15:1; 25:15).
16:15 king’s face brightens . . . like a rain cloud in spring. The light of a king’s face and the meteorological images of natural renewal symbolize the ruler’s favor. As the author of life, God mediates life and renewal through his just king (Ps 72:15–17).
16:16 See 3:13–18 and note on 3:14–16.
16:18 fall. Stumbling; probably connected to the metaphor of “ways” in v. 17.
16:21 gracious words promote instruction. The prudent, careful, and judicious (see NIV text note on v. 20) speech of the wise is attractive, persuasive, and accepted by others (see NIV text notes on vv. 21, 23).
16:22 fountain of life. See note on 10:11.
16:24 Gracious words are a honeycomb. This metaphor captures the pleasant and medicinal value of prudent speech.
16:30 winks with their eye. See notes on 6:13; 10:10. purses their lips. Puckers or presses together their lips as a gesture or sign, perhaps to a partner in crime.
16:31 Gray hair . . . crown of splendor. The external marks of old age that serve as a sign of glory (20:29). in the way of righteousness. Since long life is the reward of the wise, this crown is acquired by walking in accordance with the way of wisdom (see Introduction: Theme).
16:32 a patient person. A person who is able to control their appetites and emotions is stronger than the most powerful warrior who sacks a city.
16:33 The lot. A small marked stone (or stones) used to reveal God’s selection of someone or something out of several possibilities in cases in which a clear choice was not otherwise evident.
17:1 Better . . . than. See 15:17; see also note on 15:16, 17.
17:2 A prudent servant will rule over a disgraceful son. Wisdom and industriousness can elevate one’s social and economic status.
17:3 crucible . . . furnace. The image of precious metals subjected to high temperatures to separate the dross and produce a purified form of the mineral. the LORD tests the heart. Through trials and diverse circumstances, the Lord identifies the dross within the human heart and the degree to which that heart trusts in the Lord.
17:5 contempt for their Maker. See note on 14:31.
17:8 bribe. A gift that adversely affects the administration of justice (6:35). It is akin to robbery (1 Sam 8:3; Isa 33:15), is used by the rich to exploit the poor (Ps 15:5; cf. Isa 5:23), and will come under God’s judgment (Job 15:34; Ps 26:9–10; Mic 3:11–12).
17:9 love covers over. See 10:12 and note.
17:11 messenger of death. Probably personifies death (cf. 16:14).
17:12 a bear robbed of her cubs. Illuminates the physical danger involved in encountering a fool.
17:14 Starting a quarrel is like breaching a dam. Advocates restraint, prudence, and discretion through the vivid image of bursting through a dam. It is better to drop the matter (walk away from a situation of strife) than to push the issue and unleash the waters of dispute.
17:15 detests. See notes on 11:1; 15:8, 9.
17:16 buy wisdom. Wisdom cannot be bought (see Job 28 and note on Job 28:1–28). not able to understand it. If wisdom could be acquired by economic means, fools could not comprehend it, because they are intractable, lost souls who despise wisdom (see Introduction: Character Types).
17:18 See 6:1–5; 20:16; see also note on 6:1.
17:19 whoever builds a high gate invites destruction. This image from the realm of architecture describes the pride of the one who loves arguments and disputes (v. 14). They seek to destroy others and arrogantly believe that they will remain secure. Their attitude and actions, however, provoke God’s judgment.
17:24 A discerning person. A perceptive person incorporates wisdom in the shaping of their lives and goals. Fools are scatterbrained and look anywhere but to wisdom.
17:25 the mother who bore him. Highlights the intimacy of the relationship and the corresponding trauma that follows from the child’s character. This verse and v. 21 illuminate the value of both parents and children seeking wisdom.
18:4 deep waters. Connotes that a person’s words and plans may be unfathomable, inaccessible, not beneficial, and potentially dangerous. the fountain . . . a rushing stream. The words of the wise constantly and inexhaustibly supply living water with ready accessibility.
18:6 their mouths invite a beating. The fool’s misuse of speech provokes the flogging of either fools (by order of the court) or the innocent.
18:7 a snare to their very lives. The fool’s speech is a fatal trap. Together with v. 6, these two proverbs move from the fool’s punishment (v. 6) to the fool’s death (v. 7).
18:8 choice morsels. Food imagery that illustrates the attractive, tasty nature of gossip and innuendo. Just as one savors and digests a good meal, so also the words of a gossip are eaten, savored, and digested by others. The image explains why people love to hear and share gossip (26:22).
18:10 The name of the LORD. God’s name entails his person, character, and attributes, which serve as the righteous person’s fortification against destructive forces.
18:11 fortified city. The rich believe that their wealth is like a city with an unscalable wall, a source of defense and security (versus a “tower,” v. 10). This false sense of security does not provide the assurance offered to the righteous who trust in the Lord and are safe.
18:12 a downfall. The external destruction that is triggered by the internal attitude of the heart (16:18). haughty. Arrogant, proud, refusing to accept instruction.
18:16 gift. Translates the same Hebrew word translated “bribes” in 15:27 (cf. Eccl 7:7), and that is its meaning here. In this case, it is a present that greases the palm of another so that the giver may be granted an audience with a superior. the great. Probably influential people closely associated with the king (cf. 2 Kgs 10:6).
18:17 the first to speak seems right. In the context of the court or everyday life, it is important to hear and weigh both sides of the case or alternative perspectives before rushing to judgment.
18:18 the lot. See note on 16:33; used to reveal God’s resolution in an irreconcilable dispute. strong opponents. Disputants, perhaps in a court case.
18:21 the power of life and death. Words may be used to bring satisfaction, healing, and restoration or to destroy others.
18:24 closer than a brother. True friendship is a valuable asset. While a relative is born into familial solidarity, a friend enters into this fraternity and manifests loyalty through commitment in times of trouble (17:17).
19:1 a fool whose lips are perverse. One who despises wisdom through lies and twisted speech, presumably to gain riches or success. Virtue, even when accompanied by poverty, is more valuable than wealth.
19:2 Desire without knowledge. Describes a greedy or impulsive person whose decisions or actions follow their reckless desires.
19:3 A person’s own folly . . . their heart rages against the LORD. Humans are personally responsible for their destruction, yet they elevate themselves as rulers over the universe and become angry with God when he punishes them for their folly.
19:4 many friends. Wealth attracts pseudo-friends, i.e., those interested in what the wealthy can provide.
19:5 See 6:19; 12:17; 14:5, 25.
19:6-7 a ruler . . . one who gives gifts . . . The poor are shunned. Power and wealth attract so-called friends, while poverty yields abandonment, even by family members (see v. 4 and note).
19:8 See 1:5 and note; 4:5, 7; 15:32; 16:16; 17:16 and note; 18:15.
19:10 not fitting . . . for a slave to rule over princes! Neither prohibits elevating a slave nor seeks to lock individuals into particular social classes. Rather, this proverb operates under the assumption that an indentured slave does not possess the capabilities to rule well, in the same way that a fool does not possess the capability to appreciate wealth and luxury.
19:12 the roar of a lion. Conveys the way in which the king expresses rage to inspire awe and rein in insubordinate subjects (20:2). like dew on the grass. The king’s refreshing and life-giving favor.
19:13 A foolish child . . . a quarrelsome wife. Both destroy the fabric of the family (10:1–5). the constant dripping of a leaky roof. As water destroys the physical structure of a home, so this type of wife ruins the very structure of the family.
19:14 a prudent wife. She reinforces the fabric and structure of the home. As a gift from God, she is better than the vast wealth inherited from parents.
19:17 the poor. See notes on 14:21, 31.
19:18 Discipline your children. See notes on 1:2; 3:11; 13:24. Most proverbs that deal with raising children are addressed to the child and assume parental instruction. By contrast, this saying is a command addressed to parents.
19:19 rescue them, and you will have to do it again. Getting involved in the dysfunctional life of an angry person only forestalls the inevitable consequences of that person’s actions, and it gets the “rescuer” caught in the web of the angry person’s lifestyle.
19:24 A sluggard. The sluggard is so lazy that he cannot feed himself.
19:26 robs their father and drives out their mother. Rejects one’s basic responsibility to one’s parents. In the ancient world, children were responsible for the care and well-being of their elderly parents. Children were their parents’ source of security since governmental programs and retirement communities were not yet created. To spurn this responsibility and discard one’s parents would be the ultimate in shame and disgrace.
20:1 Wine . . . beer. These intoxicants are personified as villains and bullies that transform people into those who ridicule virtue.
20:2 roar of a lion. See note on 19:12. those who anger him. Presumably those who are wicked and distort justice. The saying does not commend the king’s wrath; it simply describes it.
20:4 plow in season. Preparing a field for sowing seed.
20:5 deep waters. Captures the unfathomable and inaccessible nature of another’s intentions (18:4).
20:8 winnows out all evil. To distinguish evil from good and then remove the evil (cf. Matt 25:31–46). The metaphor is taken from one of the processes used in the harvest; to winnow was to separate the wheat from the chaff and remove the latter (Matt 3:12; Luke 3:17).
20:9 Who can say, “I have kept my heart pure; I am . . . without sin”? All are sinful. The rhetorical question demands a negative response: no one. This illuminates the sinful state of all people (Rom 3:10–18) as well as the universal need for the redemption accomplished through Jesus Christ (Rom 5:12–21).
20:10 Differing weights and . . . measures. Cf. 16:11; see note there. detests. See note on 11:1.
20:11 known by their actions. People manifest their character or internal state through their external actions. This is true even of children. is their conduct really pure and upright? The rhetorical question demands a negative answer (cf. v. 9; see note there).
20:12 Ears that hear . . . eyes that see. May be a double entendre referring both to the ears and eyes of all people and to only those of the wise. In Proverbs, the ear is the organ through which wisdom enters into the heart (2:2; see note on 15:31). Among the many uses of eyes, sight in Proverbs refers to moral discernment or discretion (see 3:7; 7:7). To correct humanity’s moral disability (vv. 9, 11), the Lord created these receptive organs to inform the wise heart for good (2:2; 4:21; 24:32).
20:14 “It’s no good . . . !” The buyer minimizes the value of the product in order to acquire it at a lower cost and sell it for a greater profit. Wisdom enables a person to interpret the deceptive speech and character of others.
20:16 See 6:1–5; 11:15; 17:18; see also note on 6:1.
20:18 wage war. An extreme example of the need for counsel, so the principle pertains to lesser issues as well (cf. 11:14).
20:20 lamp will be snuffed out in pitch darkness. An image that depicts the foolish child’s untimely and unfortunate death as tragic and hopeless.
20:21 inheritance. The family’s land and holdings that are handed down as a parental legacy. claimed too soon. Rashly and with haste, without wisdom; depicts one laying hands on the family fortune prematurely (cf. Luke 15:11–16). will not be blessed. God will not grant the anticipated blessings of the inheritance: long life, descendants, prosperity, success, and power.
20:22 Wait for the LORD, and he will avenge you. Vengeance is not the business of humans; it is God’s business (Deut 32:35; Rom 12:17–21). He engages in vengeance in order to establish justice and maintain order within the world. Through the example of Jesus (1 Pet 2:21–23), one discovers that it is a profound act of faith to trust in God’s justice and wait for his vindication.
20:24 How then can anyone understand their own way? See 16:9. In view of God’s providential guidance, this rhetorical question describes the limited vision of humans. People may understand aspects of their course in life, but only God understands the full scope of its trajectory (Eccl 3:9–14).
20:25 dedicate something rashly. Careless vows or promises, whether to God or others (Deut 23:21; Judg 11:30–39; Eccl 5:4–7).
20:26 winnows out. See note on v. 8. threshing wheel. Highlights the pulverizing nature of the wise king’s judgment upon the wicked.
20:28 Love and faithfulness. Attributes that characterize God (Exod 34:6); they describe the nature of God’s character and rule through his loyalty, fidelity, and covenant commitment. As the earthly representative of God, the king is to embody these attributes, which will secure his throne and contribute to the flourishing of the kingdom.
20:29 gray hair. See 16:31 and note.
20:30 Blows . . . beatings. Bodily wounds that are inflicted by an adversary or by a friend for one’s good (see Gen 4:23; Exod 21:23–25). scrub away. Remove dirt or the film formed on certain metals by oxidation. The metaphor compares moral evil to tarnish that must be removed through hard rubbing.
21:1 a stream of water. A trench to irrigate crops. Just as a farmer directs water to crops, so also the Lord directs the decisions of the ruler and channels his blessings through his king (16:1–4, 9; Isa 45:1–7; Dan 4:31–35; Rom 13:1–7).
21:2 weighs the heart. Ancient Egyptian paintings have been found that depict a deity weighing a human heart on scales to determine whether the weight of its sins is heavier than a feather (i.e., the standard of truth, justice, and righteousness).
Drawing of ancient Egyptian Weighing of the Heart ceremony (Prov 21:2).
© 1995 by Phoenix Data Systems
Go back to main text
21:3 do what is right and just. See 1:3 and note. This saying promotes a traditional OT ideal: God demands that our sacrifices be accompanied by ethical conduct. God prefers a life that embodies what is right and just over empty worship practices or external actions in which people merely go through the motions (1 Sam 15:22; Isa 1:10–17; Hos 6:6; Mic 6:6–8).
21:4 unplowed field. Denotes being without discipline. By failing to tend to the soil and vegetation of their hearts, the wicked produce sin.
21:9 A husband is better off living exposed to the natural elements on an ancient Near Eastern roof, which was solid and flat, than inside with an argumentative wife (cf. 13:10).
21:11 the simple gain wisdom. The gullible person learns through a twofold process: by observing the punishment of a mocker and by heeding the instruction of the wise. The former teaches the simple the connection between crime and punishment; the latter teaches the simple the connection between virtues and rewards.
21:12 The Righteous One. The Lord, the King of humanity, the ultimate Judge of the wicked.
21:14 gift . . . bribe. A present delivered at the appropriate time may placate anger and defuse a hostile situation. given in secret . . . concealed. A present hidden from public scrutiny distorts justice. pacifies great wrath. Turning away wrath may be a virtue (15:1; 29:8) but not when a bribe turns away righteous indignation (cf. 24:17–18). The bribe may save the wicked for a moment but not forever.
21:16 in the company of the dead. Vividly depicts the unpleasant and perhaps untimely end of all who stray from the path of wisdom and understanding and follow the path of folly. See 7:22–23; 9:18.
21:17 loves pleasure . . . wine and olive oil. This does not condemn pleasure or consuming these products. Rather, this illuminates the consequences of an excessive lifestyle and advocates the virtues of moderation over indulgence (23:20–21). Ecclesiastes calls people to enjoy these pleasures as God’s gifts (Eccl 2:24–26; 3:12–14; 5:18–20; 9:7–10).
21:18 ransom. Does not mean that the wicked serve as the payment for the righteous or upright. Rather, the wicked will experience the miseries they intended for others and ultimately receive punishment. In the case of Jesus, the sinless one became a ransom for sinners so that they might be set free from sin and made alive to righteousness (Mark 10:45; 1 Tim 2:5–6).
21:19 See v. 9. a desert. An uncivilized land where one can barely eke out an existence (Job 24:5–8); this place is a better environment than a home with a grumbling wife. Pride, the source of most quarrels (13:10), destroys a home and a community. The Bible never instructs the husband to control his wife; it is his responsibility to love and care for her, and her responsibility to honor him.
21:22 stronghold. See 14:26; see also Eccl 9:13–16.
21:27 The sacrifice of the wicked. Artificial, fraudulent worship; an external display divorced from the internal reality of the heart. with evil intent! God views worship through the lens of a person’s motives and intentions.
21:29 bold front. Imprudent and shameless in one’s behavior; comparable to the arrogant, unashamed behavior of the adulterous woman in 7:13, whose unabashed invitation seeks to disguise the horrific consequences associated with following her path.
21:30 Emphasizes human limitations and the Lord’s sovereignty over human planning and power. This does not negate the necessity of prudent planning for national, military, or personal success (11:14; 15:22; 20:18); rather, it places this planning into perspective by highlighting the Lord’s freedom and ability to enforce his will independent of human cooperation or action.
22:1 good name. Represents a person’s character (10:7; 18:10; 21:24); it depends on wisdom (3:1–4). A good reputation is better than wealth.
22:2 The LORD is the Maker of them all. See note on 14:31.
22:4 See 1:7 and note; 3:16; 15:33 and note; 18:12.
22:5 snares and pitfalls. Traps made of nets that were used by fowlers (7:23).
22:6 Start children off on the way they should go [i.e., the way of wisdom]. The initial verb could also be translated “train” but probably here has the sense “dedicate children to a course of action or training.” For children to be steered away from the deadly “way” of the wicked, they must be directed away from their innate folly (cf. v. 15; 1:4; 7:7; 20:11; 23:13). The saying must be nuanced by others (see Introduction: Literary Features, 4). It indicates that early, moral training has an effect on a person for good and conveys the truth that those directed or steered down the path of wisdom will be influenced by it through their life. But it does not assure that the child will embrace wisdom, because children make their own choices; they are not programmed robots. If it were otherwise, the parents’ and Lady Wisdom’s exhortations to accept wisdom would be pointless.
22:7 The rich rule over the poor. Warns against poverty by describing the loss of freedom to creditors.
22:8–9 See 11:25–26; 14:21; 19:17; 2 Cor 9:6–10; Gal. 6:7–10.
22:10 mocker. One who causes arguments and cannot learn (See Introduction: Character Types; cf. 9:7–8).
22:11 speaks with grace. Attractive speech that flows from a pure heart. friend. Perhaps a technical term for the king’s confidant.
22:13 There’s a lion outside! A ridiculous excuse to avoid work or involvement in communal affairs; ironically, the lazy person’s indolence and resultant poverty will destroy them, rather than the imaginary lion roaming the city streets.
22:14 mouth. Marked by deceptive speech (2:16; 5:3; 6:24; 7:5). a deep pit. A way of life from which one is unable to escape on their own. One who refuses to walk in the way of wisdom and follows the way of folly may receive God’s judgment and fall into this trap.
22:15 the rod of discipline. The instrument that will keep the child on the right path (see v. 6 and note). Children will stray from the path of wisdom; it is the parents’ responsibility to correct them and steer them back toward that path. In 4:3 the son is regarded as tender and cherished by his parents.
22:16 See v. 2; 14:31; 17:5, 8; 18:16 and note; 19:6.
22:17—24:22 Thirty Sayings of the Wise. Though not headed by a formal superscription, this section, Collection III, is demarcated as a distinct collection in several ways. As Collection I (1:8—9:18) functions as a prologue to the proverbs of Collection II (10:1—22:16), so 22:17–21 functions as a prologue to the sayings of 22:22—24:22. This prologue identifies these sayings as the “sayings of the wise” (22:17), and it numbers the sayings as “thirty sayings” (22:20). These “thirty sayings” share several similarities with the first ten sayings of the Egyptian “Sayings of Amenemope,” which consists of 30 chapters. The NIV considers the prologue as the first saying, for it corresponds with the first chapter of Amenemope. The sayings are demarcated into four sections by their rhetoric and substance (22:17; 23:12, 26; 24:13). The teachings to “trust . . . in the LORD” (22:19) and to “fear the LORD” (24:21) frame the collection. In view of the similarities to Amenemope, it appears Solomon (“what I teach,” 22:17; see Introduction: Authors) creatively adopted and adapted “the sayings of the wise” to Israel’s covenant teachings, especially by calling for devotion to the Lord, the God of Israel (Introduction: Literary Features, 2).
22:17–21 Saying 1.
22:17–18 ear . . . heart . . . lips. As in Egyptian instruction (see note on 22:17—24:22), the learning process progresses from the outward ear that acquires the sayings (v. 17a) to the interior heart that is set on their acquisition (vv. 17b–18a) to the outward lips that represent them to oneself and to others (v. 18b; cf. 4:20–27).
22:19 trust . . . in the LORD. The fundamental purpose of the collection. The realization of the saying’s truth depends on the Lord. today. Each day of the son’s life, for the sayings are to be fixed on his lips. The sayings demand a constant commitment to the Lord and his words.
22:21 honest . . . speak the truth. Has the sense of right, justice, and rectitude. Together with v. 19, this verse describes the purpose or goal of the sayings in the collection; it seeks to transform the character and speech of the addressee. bring back truthful reports. Those to whom the son reports can make good decisions because they can count on him not to distort or misrepresent a situation or to be involved in a conspiracy.
22:22–23 Saying 2.
22:22 because they are poor. The economic vulnerability of the marginalized serves as the motive or temptation for their exploitation. do not crush. An image that depicts the extinction of the poor or needy as free citizens; these people are unable to pay and are pressed into a state of dependence.
22:23 the LORD . . . will exact life for life. When Israel’s judicial system fails, the Maker of the poor (14:21; 17:5) will take the case of the marginalized and avenge them in an indefinite future (15:25; Deut 10:17–18; Isa 11:4; cf. Isa 1:23; 10:1–2; Amos 5:12).
22:24–25 Saying 3. See note on 13:20; cf. 14:16–17; 15:18; 29:22.
22:26–27 Saying 4. See note on 6:1; cf. 11:15; 17:18; 20:16; 27:13.
22:28 Saying 5. ancient boundary stone. Marked the age of the family’s property and its boundaries. Land served as the fundamental source of their livelihood and security and was transferred to subsequent generations (15:25; 23:10–11).
22:29 Saying 6. see someone skilled in their work? Indirectly an exhortation to excellence. Those who attend to their work and produce excellent materials will receive notice.
23:1–3 Saying 7.
23:2 put a knife to your throat. The hyperbole is similar to Jesus’ teaching: “If your right eye causes you to stumble, gouge it out and throw it away” (Matt 5:29).
23:3 that food is deceptive. The food aims not to feed him but to either test the guest’s character or entrap the guest to do the host’s bidding. If the first, the ruler will detest the guest as a glutton and wreck his career. If the second, the guest will feel obliged to do the ruler’s bidding.
23:4–5 Saying 8. This saying is similar to ch. 7 of the “Sayings of Amenemope”: “Ill-gotten riches made for themselves wings like geese and flew away to the sky.” Jesus echoes this counsel concerning one’s desire for riches (Luke 16:10–13; cf. Luke 12:22–34; 1 Tim 6:7–10).
23:4 Do not wear yourself out. Prohibits the quest for riches by depicting the intelligent workaholic. The prohibition is rooted in the false security riches provide.
23:5 will surely sprout wings and fly off. Wealth is depicted as a departing bird, because it is fleeting.
23:6–8 Saying 9.
23:6-7 begrudging host . . . “Eat and drink.” Outwardly, the bitter host conforms to his social obligation according to ancient Near Eastern rules of hospitality, but inwardly he is revolted by his guest and resents the cost.
23:8 You will vomit up the little you have eaten. The reaction of an unwanted guest when they realize what a fool they have been.
23:9 Saying 10. Do not speak to fools. Because the obstinacy of fools precludes them from accepting advice. Similar to 26:5, this implies that one must discern the spiritual measure of a person before responding in order to estimate beforehand the effect of one’s words on them.
23:10–11 Saying 11. See 22:28 and note there.
23:11 Defender. The family guardian-redeemer, a needy person’s nearest relative, who is responsible to stand up for them and redeem their property (Lev 25:25–35; see notes on Lev 25:25; Ruth 2:20) and/or their body from slavery to a foreigner (Lev 25:47–55; see note on Lev 25:44), or to avenge the murder of a relative (Num 35:12, 19–27; Deut 19:6, 12; Josh 20:2–3, 5, 9; see notes on Num 35:12; Deut 19:6; Josh 20:3, 5, 9). Here the Lord assumes the role and responsibilities of this figure to protect the rights of the marginalized. See Ps 68:5; cf. Ps 119:154.
23:12–14 Saying 12 and Saying 13.
23:12–13 instruction . . . discipline. Both words translate the Hebrew mûsār (see “instruction” in 1:2; see also note there) that links the two sayings together: Saying 13 advances the admonition of Saying 12. Not only does Saying 12 command the acquisition and embodiment of wisdom, but in relation to Saying 13 it also indicates that one must practice and manifest wisdom before becoming a disciplinarian (cf. Deut 6:5–9).
23:13-14 they will not die . . . save them from death. Flogging will save them from the fate of the fool. Appropriate punishment in child rearing is commended here. Nonetheless, the motivation for this discipline is the formation of the child’s character, not anger.
23:17–18 Saying 15.
23:17 Do not let your heart envy sinners. Do not fret over the life and passing rewards of the wicked; instead, focus on and possess a passion for glorifying God (see Ps 37).
23:18 future hope. That in the future God will reverse the present situation by punishing the wicked with the loss of everything and rewarding those who fear the Lord with eternal life. will not be cut off. This reinforces that this hope will be realized (Jer 29:11; Jas 5:11; cf. Prov 24:20; Ps 73:17–28; Rev 13:10).
23:19–21 Saying 16.
23:21 drunkards and gluttons. People who are incorrigible, delinquent, and self-indulgent. They progress from revelry to rags.
23:22–25 Saying 17.
23:22 Listen to your father . . . do not despise your mother. Reminiscent of the instructions in Collection I (1:8—9:18), for it advocates the acceptance of parental instruction and the pursuit of wisdom (e.g., 1:8–9; 2:1–22; 4:1–10). The one who acquires wisdom and heeds parental advice brings great delight and honor to their father and mother.
23:26–28 Saying 18. See 5:1–23; 6:20–35; 7:1–27; 9:13–18.
23:27 a deep pit . . . a narrow well. Shows that there is no escape once one enters the adulterous woman’s clutches and commits to her way of life (see note on 22:14).
23:28 Like a bandit she lies in wait. The adulterous woman’s motives and methods: she conspires to plunder her victims in a cold, calculating, and ruthless way. multiplies the unfaithful among men. She seduces men to abandon their loyalty to God and the covenant community.
23:29–35 Saying 19.
23:29 Six riveting questions vividly lampoon the drunkard (vv. 19–21). Similar to the adulterous woman (vv. 26–28), wine is a seductive, hidden, deadly trap.
23:30 mixed wine. With spices (9:2).
23:32 bites like a snake. Deadly (cf. Num 21:6).
23:34 lying on top of the rigging. Pictures the drunkard’s unsteady gait and/or uncontrollable nausea as in seasickness. After listing a series of horrible and humiliating experiences, the passage ends with the drunkard starting the whole cycle over again (cf. 26:11).
24:1–2 Saying 20. See note on 23:17.
24:3–4 Saying 21.
24:3 By wisdom a house is built. Intimately related to 9:1–6 (see notes there); incorporates vivid images to illuminate the benefits associated with wisdom. These benefits include a stable household and family as well as material provision and tangible wealth.
24:5–6 Saying 22.
24:5 The wise prevail through great power. Wisdom is essential to strength, especially in producing strategies for warfare.
24:6 victory is won through many advisers. See 11:14; 20:18 and notes.
24:7 Saying 23. at the gate. The place where public affairs are settled (see 1:21; 8:2–3; 31:23). If fools had any prudence (and they do not), they would keep silent (cf. 17:28).
24:8–9 Saying 24.
24:10–12 Saying 25.
24:11 those being led away to death . . . staggering toward slaughter. Perhaps those treading down the path of folly or those weak members of the community exploited by the wicked (1:15–19; 9:13–18).
24:12 But we knew nothing about this. An attempt to cloak a lack of moral fiber and fortitude in ignorance and excuse the failure to establish justice for or secure the well-being of other members of the community. Does not he who guards your life . . . ? Will he not repay everyone . . . ? The rhetorical questions demand a positive response; they illuminate God’s omniscience, omnipotence, and justice (Ps 62:12; Matt 16:27; Rom 2:6; 2 Tim 4:14; Rev 18:6).
24:13–14 Saying 26. honey . . . wisdom. Wisdom must be internalized. It is good, providing a hope that will last for eternity; and it is pleasant, bringing joy and contentment.
24:15–16 Saying 27.
24:15 like a thief. With cunning and deceit. house of the righteous. Built with wisdom (vv. 3–4). The prohibition of v. 15a rests on the conviction that the righteous have “a future hope” (v. 14).
24:16 they rise again. Because the Lord protects and sustains them (3:33; 10:3; 18:10).
24:17–18 Saying 28.
24:17 Do not gloat. God disapproves of cruelty, cold-heartedness, smug arrogance, and callously despising his image. He has no pleasure in the death of the wicked (Ezek 33:11) and will not promote evil by gratifying depraved gloating.
24:19–20 Saying 29.
24:19 Do not fret. Do not become distressed by the temporary successes of the wicked.
24:20 evildoer has no future hope. Unlike the righteous (v. 14). the lamp of the wicked will be snuffed out. See note on 20:20.
24:21–22 Saying 30.
24:21 Fear the LORD. See Introduction: Theme; see also note on 1:7. king. See Eccl 8:2–5; Rom 13:1–7; 1 Pet 2:17. God and the king are the agents through whom this punishment is levied against the rebellious. The king represents God and his rule on earth (see note on 16:10). This rule is being reestablished through the work of Jesus Christ, and it awaits its consummation in the new heavens and the new earth (cf. John 5:27–30; Rev 21–22). rebellious officials. Seek to grab power and advance themselves through intrigue. The way to advancement is to revere legitimate authority and avoid becoming involved in plots to undermine God and legitimate authority.
24:23–34 Further Sayings of the Wise. This small collection supplements Collection III (22:17—24:22) with five sayings that are cast in an alternating structure:
a Honest justice in the court (vv. 23–26)
b Wise economy in the field (v. 27)
a´ Honest justice in the court (vv. 28–29)
b´ Wise economy in the field (vv. 30–34)
24:24 “You are innocent.” Quotes an unjust judge to illustrate v. 23b.
24:26 kiss on the lips. Implies affection and trust, as does an honest answer.
24:27 Put your outdoor work in order. Prepare or cultivate the arable fields, for they sustain life and serve as the primary source of a family’s income. after that. After your source of income is established. build your house. See vv. 3–4.
24:29 I’ll do to them . . . I’ll pay them back. See 20:22 and note. Vengeance is God’s business, not the business of humans (Deut 32:35; Rom 12:17–21). Jesus calls us to love our enemies rather than retaliate against others with improper speech (Matt 5:43–48; cf. Lev 19:15–18).
24:34 thief . . . armed man. Personifies the poverty that the sluggard’s indolence causes. The vineyard of the sleeping sluggard is an analogy for an inheritance lost through negligence.
25:1—29:27 More Proverbs of Solomon. This collection is comparable to the first Solomonic collection (10:1—22:16) but distinct in that it contains larger, transparently more coherent collections of sayings (e.g., 26:1–12). This collection has five main sections: (1) God and the king, and the righteous and the wicked (25:2–27); (2) seven moral inferiors (25:28—26:28); (3) friendship (27:1–22); (4) sustaining blessings for the future (27:23–27); (5) God and kings, instruction and righteousness (28:1—29:27).
25:1 compiled. To copy and arrange, presumably a select number of the 3,000 proverbs by Solomon (1 Kgs 4:32). These proverbs reflect their court background. As God’s earthly representative (cf. 8:15–16; 16:10–15; 21:1), the king had the task of maintaining order and justice in all areas of his kingdom; these proverbs provide prudent advice for many situations. men of Hezekiah. Perhaps scribes in the royal court. See Introduction: Authors.
25:2 to search out a matter. To investigate an issue that God has concealed in creation and/or in social behavior—but not matters too deep (v. 27; cf. Deut 29:29).
25:3 the hearts of kings. Like God’s heart, the heart of kings is inscrutable. The proverb thus establishes the hierarchy of God-king-subjects.
25:4–5 Remove the dross . . . remove wicked officials. As a silversmith can produce a beautiful and lasting vessel only with purified silver, so a king can produce an enduring kingdom only when wicked officials have been removed from his presence (cf. 16:12; 20:8, 26; see Isa 1:21–26; Ezek 22:6, 18–22; Zech 13:7–9; Mal 3:2–4).
24:5 throne. A symbol of royal glory.
25:6 Do not exalt yourself. Commends humility. The courtier on his own initiative must not transgress into the higher social rank and dignity of the king and his nobles.
25:7a Come up here. It is better for a courtier to be elevated by the king because the courtier’s aptitude warrants it, than for a courtier to overreach the limits and risk the king’s reprimand and a loss of face that damages his career prospects (cf. Isa 22:15–19; Luke 14:7–11).
25:7b What you have seen with your eyes. A partial, incomplete picture of the situation.
25:8 what will you do in the end . . . ? This question assumes that you failed to prove your case solely on the basis of what your eyes have seen. puts you to shame. Perhaps ruins your career. Implicitly, instead of going hastily to court, one should prepare assiduously the credibility of one’s eyewitness account.
25:9 do not betray another’s confidence. Gives priority to confidentiality over winning a case, for the judge may heap permanent shame on what may not be substantiated.
25:10 the one who hears it. The mediator or arbiter in the court who discerns the divulged confidence.
25:11 apples of gold in settings of silver. The beauty and value of a carefully crafted court decision.
25:12 an earring of gold or an ornament of fine gold. The beauty and value of a reproving decision that is accepted.
25:13 Like a snow-cooled drink at harvest time. A simile for a reliable envoy; it revives and refreshes the weary harvester. Laborers stored snow in snow houses or snow caves.
Tablet records Mari king Zimri-Lim building an ice house in Terqa to store ice brought down from the mountains (Prov 25:13).
Wikimedia Commons
Go back to main text
25:14 Like clouds and wind without rain. A simile for an unreliable windbag who boasts about a gift only to defraud the expected beneficiary.
25:15 a gentle tongue can break a bone. A paradox that describes the power of words; through sensitive and tactful speech a person can persuade others and break down the deepest resistance to an idea.
25:16, 17 too much. An excessive amount that breaks proper boundaries. Just as an excessive amount of something sweet makes a person sick, so also excessive time at a neighbor’s house transgresses proper social boundaries and wears out one’s welcome.
25:19 a broken tooth or a lame foot. Metaphors that describe the impotence, ineffectiveness, and pain associated with dependence on an unreliable person.
25:22 heap burning coals on his head. An expression that may reflect an Egyptian expiation ritual in which a guilty person, as a sign of repentance, carried a basin of glowing coals on the head. In other words, by being kind to your enemy, you cause them to become red in the face (i.e., embarrassed or humiliated) and move them to repent.
25:23 north. May connote the hidden, dark regions of the world. wind that brings unexpected rain. Because, in Israel, rain comes from the west, not the north. The sly tongue is like the north wind because it is hidden, dark, and unexpected. The advantage or disadvantage of rain depends on the season. Here the icy blast from the north takes the farmer by surprise and ruins his crop (cf. 26:1; 28:3). So the unaware victim of the sly tongue, when he hears the slander, realizes that the benefits he expected to reap from his work are suddenly ruined.
25:25 cold water to a weary soul. An image that highlights the life-giving value of a good word.
25:26 muddied spring. Describes the communal devastation caused when the righteous compromise their commitment and yield to the wicked: they contaminate the waters of justice and pollute the resources necessary for well-being.
25:27 too much . . . too deep. Highlights the reality of human limitations. See v. 2 and note.
25:28 a city whose walls are broken through. Defenseless and disgraced. lacks self-control. Has uncontrollable passions and appetites that prompt impulsive, irrational behavior (cf. 12:16).
26:1 honor is not fitting for a fool. To bestow social respect on a fool is as inappropriate and catastrophic to a society as anomalous weather patterns that destroy the resources of the community. fool. See Introduction: Character Types. In vv. 1–12, the term occurs in every verse except v. 2. On the whole, vv. 1–12 identify the nature of the fool and indicate that it is unfitting to honor a foolish person by educating them with proverbs and entrusting them with responsible service.
26:2 As a flying bird does not “come to rest” in the air, so a curse will not rest on an innocent person.
26:3 A whip for the horse, a bridle for the donkey. Simple beasts that describe the nature of a fool. a rod for the backs of fools! For prodding to do right and restraining from doing wrong.
26:4 Do not answer a fool according to his folly. It is unfitting to counter a fool’s folly with corresponding folly (cf. 1 Pet 3:9). Should someone reply vindictively, harshly, and/or with lies (the way fools talk), they too would come under the fool’s condemnation (see Introduction: Character Types). or you yourself will be just like him. Because you have spoken as a fool.
26:5 Answer a fool according to his folly. It is fitting to show the fool their folly for what it is and for their own good—but do so not by lowering oneself to the fool’s level but by overcoming evil with good (25:21). or he will be wise in his own eyes. By not correcting the fool, you silently affirm their thinking. The wise do not silently accept and tolerate folly and thereby confirm fools in it. The apparent contradiction between the proverbs of vv. 4–5 is resolved by noting the reasons given in vv. 4b and 5b.
26:6 Sending a message by the hands of a fool. Fools are not cut out for important business. Whereas faithful messengers bring refreshment to their patrons (see 25:13 and note), foolish emissaries inflict trouble, crippling their masters and instigating violence.
26:8 tying a stone in a sling. An action that renders the weapon ineffectual and endangers the life of the warrior. In the same way, granting social honor or status to a fool endangers one’s reputation.
26:9 a thornbush in a drunkard’s hand. Has the potential to wound or lacerate others because the person does not know what they are doing (cf. 20:1). In the fool’s mouth a proverb is dangerous because the fool will detrimentally misapply its wisdom.
26:10 an archer who wounds at random. An armed madman who launches attacks on his employer as well as the community (cf. v. 6).
26:11 As a dog returns to its vomit. The fool is incapable of saving himself; quoted in 2 Pet 2:22 with reference to false teachers.
26:12 wise in their own eyes. A perspective of inflated, self-valuation that prevents one from growing in wisdom. This delusional condition is worse than that of the fool. As the climax of vv. 1–12, this seeks to instill humility and forms a transition to the collection of proverbs on the sluggard, who is wise in his own eyes (v. 16).
26:13–16 See notes on 6:6–11; 24:34.
26:16 wiser in his own eyes. See note on v. 12.
26:17 grabs a stray dog by the ears. Captures the confrontational and outspoken character of the busybody, who cannot resist getting embroiled in the conflicts of others and who gets badly hurt.
26:18-19 a maniac shooting flaming arrows of death . . . one who deceives their neighbor. The activity of the mischief maker, who uses deception to inflict horrible tragedy on a community and then passes it off as a practical joke.
26:20-21 fire . . . charcoal to embers . . . wood to fire. Incendiary images that illuminate the communal destruction of malicious gossip; it burns down a community. These images are similar to those James uses to describes the devastation caused by the tongue (Jas 3:5–6).
26:22 like choice morsels. See note on 18:8. Others swallow gossip greedily, and it makes a deep impact on their lives.
26:23 a coating of silver dross on earthenware. Compares the enemy’s speech to an attractive but cheap glaze of dross over a potsherd. What appears as precious or attractive is corrupt or counterfeit because it disguises something impure.
26:25 do not believe them. The climactic admonition of vv. 23–25: do not trust enemies or anything they have to say, no matter how seemingly attractive.
26:28 ruin. Of the enemy; this meaning best fits the parallels in vv. 26b, 27b, and Proverbs teaches that the righteous may fall but only the wicked are ruined (cf. 1:19; see Introduction: Literary Features, 4).
27:1 you do not know what a day may bring. Illuminates human limitations and calls for humility before God, who alone knows and controls the future (cf. Eccl 3:1–15).
27:2 Let someone else praise you . . . an outsider. The judgment of a stranger is not likely to be biased; it is better than self-praise (cf. 2 Cor 10:12, 18).
27:3 Stone . . . sand. These natural images capture the heavy, unbearable nature of the fool’s insults.
27:4 who can stand before jealousy? The rhetorical question heightens the insurmountable character of this emotion, which poisons one’s thinking and clouds one’s reason.
27:5-6 open rebuke . . . Wounds from a friend. Genuine friendship provides correction. It is a relationship that manifests its love and devotion through candid, even cutting, correction and concern for the good of the other.
27:5 hidden love. Fails to provide the open correction necessary.
27:6 multiplies kisses. Covers the intention to harm; this artificial, external expression of love is deceptive and designed to satisfy the heart rather than nurture the relationship.
27:7 One who is full. Stuffed or satisfied. This person cannot enjoy the sweetness of honey, i.e., they cannot accept wise counsel or correction, because they are stuffed with errors. the hungry. These people also have sick appetites, for they crave bad food. what is bitter tastes sweet. Or, “every bitter thing is sweet.” The undiscriminating appetite of the hungry cannot detect error.
27:8 flees its nest. Leaves the basis of its security and forfeits its future.
27:9 Perfume and incense. Substances that please the senses and represent the delight of the sincere counsel of a friend.
27:10 a neighbor nearby. A close friend who can provide comfort and support in times of need.
27:11 Be wise, my son, and bring joy to my heart. Reflects an intense sense of family solidarity and of mutual pride of the generations in one another (cf. 17:6). anyone who treats me with contempt. Through the tangible reality of a wise son, the father can prove his worth to those who make an accusation against him (10:1; cf. Ps 127:4–5; see also 2 Cor 3:1–3; 1 Thess 2:19–20; 3:8–9).
27:13 Repeats 20:16 (see note there).
27:14 loudly blesses their neighbor early in the morning. A greeting or word delivered in an inappropriate manner and at an inappropriate time; it may be interpreted as hypocritical or insincere.
27:15 quarrelsome wife. See notes on 19:13; 21:9, 19.
27:16 restraining the wind . . . grasping oil with the hand. Cannot be concealed or controlled. This proverb develops previous sayings by describing the quarrelsome wife’s irrepressible nature (25:24). When viewed together with other proverbs concerning marriage or marriage preparation, the saying serves as a warning. Not only should a man look for these character traits before committing to a marriage, but he should also consider whether his attitudes or actions have fostered this disposition in the home.
27:17 iron sharpens iron. Sharpening an iron sword or tool by a whetting iron is like a person or friend forming, honing, and shaping the character and deportment of another.
27:18 one who guards a fig tree . . . whoever protects their master. Faithful servants or employees will reap the reward of their labors.
27:19 one’s life reflects the heart. One can gain insight into a person’s heart or character by observing their conduct. Or, following the NIV text note, one can evaluate one’s character by looking to a friend’s objective compliments (v. 2), sincere criticisms (vv. 6, 17), and earnest counsel (v. 9).