27:20 Death and Destruction. The realm of death is ruthless, destructive, and never satisfied. eyes. These organs awaken the lust to own and possess whatever desirable thing they see (Eccl 1:8; 2:10; 4:8; 1 John 2:16).

27:21 The crucible . . . the furnace. See note on 17:3. In 17:3, the Lord tests the hearts of people, but here a person’s character is assessed according to the praise they receive. This serves as a reliable touchstone of one’s character and guards against inflated self-valuation (v. 2; 26:12, 16). people are tested by their praise. An intentional pun. Their true mettle is tested both by what they praise and/or by the praise given to them, i.e., by their reputation (3:4; 12:8; Luke 2:52; Acts 2:47; Rom 14:18; 1 Tim 3:2–4, 7).

27:22 grind a fool in a mortar. An image of pulverizing or crushing a product within a bowl; signifies inflicting severe punishment in order to correct another. you will not remove their folly from them. The fool is intractable. See Introduction: Character Types. Divine grace that regenerates the fool is the fool’s only hope of being converted into a useful person (cf. 26:11).

27:23 flocks . . . herds. A metaphor for the king’s servants or those entrusted to his care.

27:24 riches do not endure forever. Money and status are depreciating, not self-renewing, resources. crown. An image of royal glory, indicating that the poem (vv. 23–27) is a metaphor for the king’s wisely caring for his subjects; by promoting their well-being, he establishes his crown.

27:25-27 new growth . . . grass from the hills . . . lambs will provide you with clothing . . . goats with the price of a field . . . goats’ milk to feed your family. Animals are self-renewing and an increasing source of wealth. As a metaphor for the king’s servants or people, care for these creatures creates a kingdom and society that will likely flourish.

28:1 bold as a lion. The inward security of the righteous, which mauls its attackers and has no reason to fear. Paradoxically, because the wicked do not fear God, they fear people, but because the righteous fear God, they do not fear people.

28:2 many rulers. Government officials. Whether this refers to the frequent turnover in leadership or to the necessity of a large bureaucracy to keep an eye on other arms of the government, the message is clear: many rulers contribute to the discontinuity and disorder of society, whereas a ruler armed with discernment establishes order and stability throughout the land (see 16:10–15).

28:3 a driving rain that leaves no crops. A torrential rainstorm that sweeps away the soil.

28:6 See 19:1 and note.

28:8 amasses it for another. By God’s secret providence through which he protects the vulnerable poor and gives back to them the wealth unjustly taken from them (13:22; Ps 140:12).

28:9 prayers. See note on 15:8. External acts of worship accompanied by disobedience are abominable in God’s sight. This saying suggests that God loathes the prayers of the apostate when they are in need.

28:11 wise in their own eyes. See note on 26:12. This deluded, terminal brand of wisdom is mentioned with the fool and the sluggard. There is more hope for a fool than for the rich (cf. Matt 19:24; 1 Tim 6:10).

28:12 great elation . . . people go into hiding. Illustrates how one’s leadership affects the character and well-being of the community. Leadership is a call to service, and a person’s character defines the nature of their service on behalf of others.

28:13 one who confesses and renounces. Genuine piety is marked by confession, a tender heart, and a proper attitude before God.

28:14 trembles before God. Equivalent to fearing the Lord (see 1:7 and note).

28:15 Like a roaring lion or a charging bear. The two most savage beasts on the prowl for prey. Like these ravenous animals, a wicked ruler feeds on and exploits his people. No principle of justice regulates his conduct.

28:16 tyrannical. The Hebrew term implies being devoid of competence.

28:17 seek refuge in the grave. May imply that the murderer is so haunted by a guilty conscience that he attempts to commit suicide. Alternatively, it may prohibit assisting or delivering a fugitive from justice (see Gen 9:5–6).

28:19 Those who work their land. Honest work comes from a person’s inner stability, and their reward of abundant food is escalated to being richly blessed by the Lord (v. 20a). those who chase fantasies. A person pursuing an empty dream to get rich quick, apart from hard work and without character.

28:21 do wrong for a piece of bread. An exaggeration designed to show how even the smallest gift or bribe can move a person to sin.

28:25 trust in the LORD. Uphold God’s divinely established moral boundaries: honest work, contentment, and benevolence (v. 5; 3:5; 16:20; 18:10).

28:27 See 11:24; 21:13; 22:16.

28:28 go into hiding . . . the righteous thrive. See note on v. 12.

29:1 stiff-necked. Those who defy authority and are characterized as stubborn or recalcitrant (see Deut 10:16). many rebukes. Includes this collection of proverbs that condemn the wicked. When the door of opportunity to side with the righteous finally shuts at death, the incorrigible fool is beyond all hope of a cure.

29:2 the righteous. In light of the corporate nature of the saying, it appears these individuals represent righteous rulers. people rejoice. See note on 28:12.

29:4 greedy for bribes. Depicts the wicked king as one who accepts kickbacks from lobbyists.

29:5–6 spreading nets . . . snared by. Trapping images that suggest that those who seek to trap others will themselves be trapped (cf. 1:10–19).

29:7 care about justice for the poor. A defining feature of moral righteousness (Job 29:11–17; Ps 140:12; Isa 10:1–2; Zech 7:9–10; cf. Jas 1:27); reflects God’s concern for the rights of the weak and exploited members of society.

29:8 the wise turn away anger. See notes on 15:1, 2.

29:9 rages and scoffs. Refuses to listen to reason (13:20; 14:7; 26:4–5).

29:12 listens to lies. Assumes that the king may breed corruption in his officials through his indifference to truth and his adherence to deceptive testimony.

29:13 have this in common. All humans, irrespective of their character or social standing, have a dignity that derives from their common Creator (14:31).

29:14 throne will be established forever. See 16:12; 25:5.

29:15 A rod and a reprimand. See 22:15; 23:12–14 and notes.

29:17 Discipline your children. See v. 15; 13:24; 19:18 and notes.

29:18 revelation. Occurs only here in Proverbs. Elsewhere in the OT, it refers to the vision of a prophet. When it is read in conjunction with “wisdom’s instruction” (28:4–5, 7a), it represents the community’s authoritative means of divine guidance (Lam 2:9; Ezek 7:26).

29:19 cannot be corrected by mere words. Implicitly, as with children (v. 17), servants may require discipline to free them from the slavery of their rebellious hearts. An Egyptian instruction, Papyrus Insinger (14:11), teaches, “If the rod is far from his master, the servant will not obey him.” The Bible conceives as parallel hierarchical structures the relations between family members, between servant and master, and in the body politic; this is evident in the NT’s domestic codes (Rom 13:1–7; Eph 5:21—6:9; Col 3:18—4:1; Titus 2:2, 9–10; cf. 1 Pet 3:13–22).

29:20 someone who speaks in haste. This person chooses words without regard for their moral effectiveness to get what they want when they want it. There is more hope for a fool. Intractable fools are ruled by their passions, but the hasty, without quibbling about ethics, choose to be ruled by greed. They are fools of the worst kind.

29:21 pampered. Allowed to lead a pleasant, easy, and prosperous life.

29:23 Pride . . . lowly in spirit. See 11:2 and note; 15:33 and note; 16:18; 18:12.

29:24 put under oath. A judicial obligation requiring those who witnessed a crime to offer truthful testimony; failing to fulfill the requirement was considered a sin of omission (see Lev 5:1, 5, 6 and notes). dare not testify. The accomplices lie by their silence and place themselves under the power of God’s curse (cf. 12:17; 14:25; 19:28).

29:25 Fear of man. The wise are not cowardly; they do not shrink in the face of public opinion or run at the threat of persecution.

30:1–33 Sayings of Agur. Though Agur is otherwise unknown, his superscript introduces his sayings as an “inspired utterance” (see Introduction: Authors). He addresses a son or disciple, Ithiel. His prophetic burden falls into three parts: (1) introduction: an autobiographical confession (vv. 1–9); (2) body: six numerical sayings (vv. 10–31; see 6:16 and note); (3) conclusion: a warning to Ithiel not to rebel (vv. 32–33). This collection functions to provide a theological perspective on the pursuit of wisdom. For Agur, wisdom is found not only in the world but also in the Lord’s revelation to Israel (vv. 1–6).

30:1 an inspired utterance. A prophetic formula that suggests Agur’s sayings originated from God and are invested with divine authority (31:1; 2 Sam 23:1; see Num 24:4, 15). I am weary, God. Captures the intellectual and psychological exhaustion associated with efforts to attain knowledge of God and wisdom by mere human ability.

30:2–3 understanding . . . wisdom . . . knowledge of the Holy One. See 1:2; 9:10. While the book has attempted to instill these virtues, Agur has failed to grasp them through mere human ingenuity (see note on v. 2).

30:2 only a brute, not a man. An expression of self-loathing and subhuman status that stems from Agur’s inability to acquire knowledge of God and wisdom.

30:4 Rhetorical questions heighten the gulf that separates humanity from God; they highlight the intellectual limits and restricted faculties of humans (Deut 30:12; Job 28:12–28; Isa 40:12–14). They illuminate the extent of God’s wisdom and power, for he is able to accomplish all of these awesome feats. By contrast, Lady Wisdom was with God at the creation and therefore has the knowledge that Agur lacks (see Introduction: Lady Wisdom; see also note on 8:1–36).

30:5–6 Every word of God is flawless . . . Do not add to his words. Divine revelation is the authentic and sufficient source of wisdom. Here Agur reorients the quest for wisdom by acknowledging the necessity of divine revelation for the acquisition of true wisdom. This divine revelation is seen most clearly in Jesus (John 1:18). Verse 5 adapts 2 Sam 22:31 (see Ps 18:30); v. 6 adapts Prov 13:1 (Deut 4:2).

30:7–9 The only prayer in the book. Agur expresses his dependence upon God through an appeal for truth and modesty.

30:8 Keep falsehood and lies far from me. Implies that his following sayings are true. His sayings condemn pride and greed, so he depends upon God for salvation from them. give me neither poverty nor riches. A plea for moderation and contentment. This request provides a unique perspective on wealth and poverty. Whereas other sayings within the book reflect on the two extremes, Agur desires a middle way: a life of moderation.

30:9 dishonor the name of my God. Misrepresent and ruin God’s reputation.

30:11 those who curse their fathers. See v. 17; 20:20; cf. 10:1.

30:12 pure in their own eyes. See 16:2; 20:9; 26:12 and notes.

30:14 those whose teeth are swords . . . to devour the poor from the earth. The dominant vice of this perverse generation is greed; its members exploit the weak and abuse power for personal gain.

30:15 The leech has two daughters. These girls are the suckers with which this parasite draws blood from its victims; they symbolize the unquenchable appetite of parasitic people. never say, ‘Enough!’ Never satisfied.

30:16 the grave. Ever yearns to end life. the barren womb. Ever yearns to produce life (cf. Gen 30:1; 1 Sam 1:11; Luke 1:5–25). As long as the earth endures, the wise recognize that life and death are engaged in an unending battle. Since Christ by his resurrection swallowed up death (1 Cor 15:50–57), believers may look forward to the final day when God terminates death.

30:17 See vv. 11–13. pecked out by the ravens . . . eaten by the vultures. An unburied carcass symbolizes a tragic and dishonorable end. The thoroughness of destruction is symbolized by the carnivorous birds acting in concert and the desolate nature of the valley (cf. 1 Kgs 17:4, 6). Similar to v. 10, this saying reflects on actions that undermine the hierarchical order of the world in order to promote social and moral stability.

30:19 way. The mysterious movement of four things within the created order. The amazement is not necessarily directed toward the path of these creatures but is directed toward their irrecoverable courses. This amazement culminates in the final element: a man with a young woman. The saying captures the mystery of love. Just as one cannot trace the precise course of an eagle, a serpent, or a ship, so one cannot explain the magnetic attraction of love—what brings together a man and a woman in true love.

30:20 the way of. See Introduction: Theme. adulterous woman. See note on 2:16. In contrast to the “ways” in v. 19, the path or lifestyle of this woman evokes horror. eats and wipes her mouth. She gratifies her sexual palate as one appeases one’s appetite (cf. 9:16–17).

30:21–23 This unit presents an upside-down, inverted world that collapses under the weight of four individuals.

30:22-23 a servant . . . a godless fool . . . a contemptible woman . . . a servant. These individuals violate traditional social boundaries and upset the divine order; they do not possess the wisdom to manage their new social position. Rewarding vice destroys society.

30:24–28 The four creatures mentioned compensate for their small stature by their wisdom: ants, by timely industry (v. 25); hyraxes, by seeking shelter (v. 26); locusts, by working in unity with strict discipline (v. 27; cf. Joel 2:2); a lizard, by accessing places barred to others (v. 28).

30:30-31 lion . . . strutting rooster . . . he-goat. These creatures stride with regal dignity over their respective communities. king. Like the creatures, a king, whose wisdom is shown by being secure against revolt, maintains divinely ordained social boundaries.

30:32 play the fool and exalt yourself. Censures pride expressed in self-exultation and devious schemes that subvert the social order.

30:33 churning cream . . . twisting the nose . . . stirring up anger. Activities that involve the application of pressure. The sequence demonstrates that anger produces provocation when pressed beyond proper limits. As the conclusion to the collection, the saying promotes humility, respect, and social order in the place of hubris and self-exaltation.

31:1–31 Sayings of King Lemuel’s Mother. The superscript introduces two poems by King Lemuel, which his mother taught him: the noble king (vv. 1–9) and the noble wife (vv. 10–31).

31:1–9 Sayings of King Lemuel. This unit is a royal instruction that focuses on the nature of responsible leadership.

31:1 King Lemuel. An unknown ruler (see Introduction: Authors). inspired utterance. See note on 30:1. his mother taught him. The mother was often an influential figure in the ancient Near East (cf. 1 Kgs 1:11–13), but the sayings of a mother are unique in the biblical world.

31:2 my son! . . . son of my womb! . . . my son . . . ! Endearing epithets that trace the close relations between mother and son. The terms move backward from the present to Lemuel’s gestation in his mother’s womb to the answer to her prayers before pregnancy (cf. 1 Sam 1:11).

31:3 Do not spend your strength on women. Unrestrained sexual gratification distracts the king’s attention from serving the people, blunts his wit, undermines his good judgment, exposes him to palace intrigues, and squanders the national wealth (see NIV text note) better spent to promote the national good.

31:4–5 not for kings . . . lest they drink and forget. Debauchery undermines just decrees already enacted to protect the poor. Other texts warn that unrestrained drinking befuddles the king’s mind, weakens his will, and drives him to plunder his subjects to pay for his expensive addiction (1 Kgs 16:9; 20:16; Esth 1:10–11; Eccl 10:16; Hos 7:5; Mark 6:21–28; cf. Isa 5:22–23; 28:7; 56:12; Mic 2:11; 1 Tim 3:3; Titus 1:7).

31:6–7 Let beer be for those who are perishing . . . Let them drink and forget their poverty. These sayings may be interpreted in three basic ways: (1) as a call to provide the poor with strong drink so that they might anesthetize themselves from their suffering; (2) as rhetorical commands that indicate the king has no need to resort to drink, unlike those who may need it to dull pain; or (3) as sarcastic commands that reinforce the negative appeals within vv. 4–5 and underscore the ineffectual nature of intoxicants. Intoxicants may serve a positive purpose for the destitute (i.e., for medicine or merriment), but they do not solve their plight (20:1; 23:29–30). The commands encourage the king to acknowledge his principal responsibility: the establishment of justice for the poor (vv. 8–9).

31:10–31 Epilogue: The Wife of Noble Character. The poem is structured as an acrostic (see NIV text note on v. 10), which serves as a rhetorical device that seeks to provide a comprehensive treatment of the subject (i.e., from A to Z). In general, the poem is divided into three parts: (1) the introduction reflects on the wife’s value (vv. 10–12); (2) the body describes her activities (vv. 13–27); and (3) the conclusion praises her (vv. 28–31). This describes the wife with terms and expressions used elsewhere only for Lady Wisdom. She is the incarnation of wisdom in everyday life, the embodiment of the book’s virtues, and a concrete example of what it means to fear the Lord. Ruth in the book of Ruth, which in many Hebrew Bibles follows Prov 31, is this kind of wife.

31:10 noble. The wife’s physical and socioeconomic power, as well as her moral and spiritual nobility. Elsewhere in the OT, this term describes the physical strength and military exploits of men. She is worth far more than rubies. Because she uses her strength and wisdom totally and unselfishly for others. She is a gift from God (19:14).

31:13 wool and flax. The former is taken from the flock, whereas the latter is a fiber taken from the stalk of a plant to make linen garments. This not only assumes her weaving skill but also intimates that she is a perceptive purveyor who procures these raw materials (v. 14). A good woolen garment cost over two months’ average wage; an inexpensive linen garment cost a half-month’s wage.

31:15 gets up. An incomplete metaphor for a lioness that seeks its prey. while it is still night. She does not lie in bed and wait for servants to attend to her; rather, by providing for them, she multiplies her effectiveness.

31:16 considers a field and buys it. Demonstrates wisdom and foresight by acquiring property suitable for returns. earnings. From her cottage industry (v. 13).

31:18 her lamp does not go out at night. Signifies her wealth, not that she works all night, which is folly (cf. Ps 127:2). In a Middle Eastern proverb, “he sleeps in the dark” is equated with “he has not another penny in the house.” In well-ordered houses, the lamp burned all night as a sign of life; its extinction marked calamity (cf. 13:9; 20:20; 24:20; Job 18:5–6; Jer 25:10).

31:19 distaff. A stick onto which wool or flax (v. 13) is placed for spinning and from which thread is drawn on a spinning wheel. spindle. A rod used to wind thread from the wool and flax on the distaff. This activity highlights the wife’s remarkable skills and gracious contributions to the community (v. 20).

31:21 When it snows. This woman does not fear the onslaught of bad weather, for she prepares her household’s wardrobe in advance. scarlet. A palatial, dyed fabric that represents wealth and royalty (cf. 2 Sam 1:24; Jer 4:30).

31:22 fine linen and purple. Refers to imported Egyptian fabric and purple-dyed wool, which symbolized royalty.

31:23 city gate. The center for civic and commercial activity. The wife’s management of the household mirrors her husband’s management of the community. Her prominence in the home and activity within the community forms the foundation for her husband’s respected position among the elders at the city gate.

31:24 linen garments. See v. 16, which also describes the wife’s entrepreneurial prowess.

31:25 clothed with strength and dignity. The wife embodies these virtues to such an extent that they appear as her clothing, visible to all (cf. Job 29:14). laugh at the days to come. She is neither worried nor anxious about what the future might bring.

31:27 does not eat the bread of idleness. She is not marked by laziness or indolence.

31:28 arise. Presumably in her presence; shows the family’s respect for her (cf. Job 29:8; Isa 49:7).

31:29 noble things. See note on v. 10.

31:30 fears the LORD. The theme of the book (see note on 1:7). The book begins by declaring the prerequisite for acquiring wisdom (1:7), and it ends by concretely describing a woman who embodies what the theme of the book looks like in everyday life. True wisdom and the fear of the Lord are not mere intellectual qualities; they are a way of life.

31:31 city gate. See note on v. 23.