Reference: Proverbs, The Book Of
Fausets
mishlee, plural of maashaal, "comparison" or "likeness." The Christian fathers (Clement, Ep. Cor. 1:57; Hegesippus, Irenaeus in Eusebius H. E. 4:22) entitle it "Wisdom, the sum of all virtues" (Panareros sophia). Pithy sayings (compare David's quotation, 1Sa 24:13), like similes or with a figure. The comparison is either expressed or left for the hearer to supply. So Balaam's "parable" is prophecy in figurative language (Nu 23:7-10; 1Sa 10:12; Eze 12:22-23; 17:2-3; 18:2; 20:49; 24:3; Lu 4:23). In Job 27:1 "parable" (Job 29:1) means a figurative, sententious, weighty embodiment of wisdom, not in this case short, but containing Job's whole argument (Ps 49:4, maashaal).
In Pr 1:6 "dark sayings" (chidah) are another form of proverbs, the enigmatical obscurity being designed to stimulate reflection (Hab 2:6; Judges 14; 1Ki 10:1; 2Ch 9:1; Eze 17:2; Ps 78:2); the melitsah (Pr 1:6), "interpretation" (so Chald. and Vulgate versions), for which Gesenius translated "a saying that needs an interpreter," i.e. enigmatical (Hab 2:6). For instance (Pr 12:27), "the slothful man roasteth not that which he took in hunting" requires discernment to see the point of comparison and the application; the slothful man is too lazy to hunt, and therefore has nothing to roast (compare 2Th 3:10). "Proverb" is with Jesus' disciples equivalent to an obscure saying (Joh 16:29).
Canonicity. The Book of Proverbs is found in all Jewish lists among the ketubim, "writings" (hagiographa), the third division of Scripture. The Talmud (Baba Bathra, 14 b.) gives the order, Ruth, Psalms, Job, Proverbs, Ecclesiastes, Song of Solomon, Lamentations, Daniel, Esther, Ezra (including Nehemiah), Chronicles. The New Testament quotes and so canonizes (Pr 1:16; Ro 3:10,15. Pr 3:7; Ro 12:16. Pr 3:11-12; Heb 12:5-6; Re 3:19. Pr 3:34; Jas 4:6. Pr 10:12; 1Pe 4:8. Pr 11:31; 1Pe 4:17-18. Pr 17:13; Ro 12:17; 1Th 5:15; 1Pe 3:9. Pr 17:27; Jas 1:19. Pr 20:9; 1Jo 1:8. Pr 20:20; Mt 15:4. Pr 22:8; 2Co 9:6; Ga 6:7,9. Pr 25:21-22; Ro 12:20. Pr 26:11; 2Pe 2:22. Pr 27:1; Jas 4:13).
Divisions and authorship. The same heading, "the proverbs of Solomon the son of David king of Israel" (Pr 1:1; 10:1; 25:1), marks the three divisions. Solomon spoke 3,000 proverbs (1Ki 4:32) and "set in order" the present selection (Proverbs 1-24; Ec 12:9). "Hezekiah" directed his pious "men" (perhaps Isaiah, Micah, Shebna, and Joah: 2Ki 18:18) to supplement the collection with a series of proverbs of Solomon, not included in the collection by the royal author (Pr 25:1; compare Sir 47:14; Sir 47:17). The Holy Spirit did not appoint all Solomon's proverbs indiscriminately to be put into the canon for all ages, but a selection suited for the ends of revelation. The bringing forth of God's word from obscurity fitly accompanied the reformation by pious Hezekiah, as in the case of Josiah's reformation (2Ch 31:21,21). The Jews assign the composition of the Song of Solomon to Solomon's youth, Proverbs to his manhood, and Ecclesiastes to his old age.
(1) Proverbs 1-9 are one connected whole, in which wisdom is recommended to youths; an introduction states the aim.
(2) Proverbs 10-22 are single detached proverbs; from Proverbs 10:1 to Proverbs 22:16; Proverbs 22:17 to Proverbs 24:21, form a more connected whole on righteousness and prudence, with an introduction; Pr 24:23-34, "these also belong to the wise," are an appendix of unconnected maxims.
(3) Proverbs 25-29, consisting of single sentences, are the selection of Hezekiah's men..
(4) Proverbs 30 is Agur's proverbs and enigmatical sayings..
(5) Proverbs 31 consists of king Lemuel's words (Pr 31:1-6), and an alphabetical acrostic in praise of a virtuous woman.
The repetition of many proverbs in a similar form in the middle division is due, not to their emanating from different authors, but to their having been selected out of different collections oral or written, of the same author Solomon, in which the same proverb appeared in a different connection; just as Jesus' sayings repeated in different connections (Pr 14:12; 16:25; 21:2,9,19; 10:1; 15:20; 10:2; 11:4; 10:15; 18:11; 15:33; 18:12; 11:21; 16:5; 14:31; 17:5; 19:12; 20:2). The Proverbs apply the truths of religion to practical life in sentences weighty and easily remembered by their terse point. (See POETRY.)
Gnomic poetry is peculiarly Semitic. Instead of philosophical reasonings and argument, the results of observation are embodied in terse proverbial similitudes and maxims. A proverb is defined as" the wit of one, the wisdom of many." When the nation's experiences had become matured Solomon in a time of national peace embodied them in gnomic proverbs. Internal tranquillity favored the growth of a contemplative spirit which suits such a work. Favorite phrases characterize the middle division, the style of which is simple and antique. The Proverbs are in antithetic parallelism, the second clause standing in contrast to the first. Here are the phrases "fountain of life," "tree of life," "snares of death," "healing," "health;" "destruction" (mechittah), Pr 10:14-15,29, nowhere else in Proverbs; (ad argiah) "but for a moment"; (yad leyad) "hand to hand," Pr 11:21; (nirgan) "a whisperer," "talebearer" )Pr 18:18, etc.), are characteristic of the middle division. The third division, namely, of Hezekiah's men, is marked by the interrogation "seest thou?" (Pr 26:12; 29:20.)
Things are compared by being placed side by side, connected simply by "and" (Pr 25:3,20). The antithesis is not so marked. The verses are not of two equal members; one is often shorter than the other; sometimes there are even three members in the verse. A cautious and mournful tone is thought to mark the language as to rulers, instead of the joy and reverence of the middle and older division; the, state of the nation under Hezekiah at the close of the eighth century B.C. accords with his selection of these proverbs of Solomon. The first division, with the closing part of the middle (Pr 10:1-22:16 being the germ of the book), Proverbs 1-9; Proverbs 22:17 - Proverbs 25:1, is characterized by favorite words and constructions: as chokmot, "wisdoms"; zarah, "the strange woman"; nokriah, "the foreigner," the adulteress who seduces youth, the opposite of true wisdom, found once in the middle division (Pr 22:14). Shephathaim, dual feminine, is constructed with the verb masculine plural.
Warning against envy at the sinner's seeming prosperity appears (Pr 3:31; 23:17; 24:1,19) as in Job. The disciplinary design of chastisement ("instruction," musar, Greek paideia, correction by discipline), Pr 3:11-13; so Job (Job 33:17-30; 5:17); wisdom (Pr 2:4; 3:14,8; Job 28; Pr 3:23; Job 5:22; Pr 8:25; Job 15:7-8). The similarity is probably due to Solomon's having become imbued with the spirit of the book of Job, through study of it. The language of the first division rises from a general exhortation, and then a particular one to youth to follow wisdom, to the sublimest and most universal strain at the close (Pr 6:20-9:18). This first division is continuous description and elucidation of truth, instead of the single proverb which characterizes the middle collection; the poetic parallelism is synonymous, not antithetic or synthetic, as in the middle division.
Keil truly says, after all these distinctions of parts, "one historical background is shown throughout, the contents corresponding only to the relations, culture, and experiences of life acquired by the political development of Israel under Solomon." The first part forms a connected mashal or parabolic commendation of wisdom. It is the porch, leading into the interior, the Proverbs proper, loosely connected. The ornamental, flowing style suits the young, to whom the first division is addressed. The second, addressed to men, is in brief, business like style, compressing much in brief compass for the right conduct of life.
The two sentences in each distich mutually complement each other, and the ellipsis in one is to be supplied from the antithesis in the other, e.g. (Pr 12:3), "a man shall not be established by wickedness (but shall be rooted out); but the root of the righteous shall (be established and) not be moved"; Pr 11:12, "he that is void of
See Verses Found in Dictionary
And he took up his parable, and said, From Aram Balak has brought me, the king of Moab from the mountains of the East. Come, curse Jacob for me, and come, defy Israel. How shall I curse, whom God has not cursed? And how shall I defy, whom LORD has not defied? read more. For from the top of the rocks I see him, and from the hills I behold him. Lo, it is a people that dwells alone, and shall not be reckoned among the nations. Who can count the dust of Jacob, or number the fourth part of Israel? Let me die the death of the righteous, and let my last end be like his!
This book of the law shall not depart out of thy mouth, but thou shall meditate on it day and night, that thou may observe to do according to all that is written in it, for then thou shall make thy way prosperous, and then thou sha
As says the proverb of the ancients, Out of the wicked comes forth wickedness, but my hand shall not be upon thee.
And he spoke three thousand proverbs, and his songs were a thousand and five.
And when the queen of Sheba heard of the fame of Solomon concerning the name of LORD, she came to prove him with hard questions.
And when they had called to the king, there came out to them Eliakim the son of Hilkiah, who was over the household, and Shebnah the scribe, and Joah the son of Asaph the recorder.
And in every work that he began in the service of the house of God, and in the law, and in the commandments, to seek his God, he did it with all his heart, and prospered.
And in every work that he began in the service of the house of God, and in the law, and in the commandments, to seek his God, he did it with all his heart, and prospered.
Behold, happy is the man whom God corrects. Therefore do not despise thou the chastening of the Almighty.
At destruction and dearth thou shall laugh, nor shall thou be afraid of the beasts of the earth.
Are thou the first man who was born? Or were thou brought forth before the hills? Have thou heard the secret counsel of God? And do thou limit wisdom to thyself?
that he may withdraw man [from his] purpose, and hide pride from man. He keeps back his soul from the pit, and his life from perishing by the sword. read more. He also is chastened with pain upon his bed, and with continual strife in his bones, so that his life abhors bread, and his soul dainty food. His flesh is consumed away that it cannot be seen. And his bones that were not seen stick out. Yea, his soul draws near to the pit, and his life to the destroyers. If there be with him a [heavenly] agent, an interpreter, one among a thousand, to show to man what is right for him, then [God] is gracious to him, and says, Deliver him from going down to the pit; I have found a ransom. His flesh shall be fresher than a child's. He returns to the days of his youth. He prays to God, and he is favorable to him, so that he sees his face with joy, and he restores to man his righteousness. He sings before men, and says, I have sinned, and perverted that which was right, and it did not profit me. He has redeemed my soul from going into the pit, and my life shall behold the light. Lo, all these things God works twice, [yea] thrice, with a man, to bring back his soul from the pit, that he may be enlightened with the light of the living.
I will open my mouth in parable{s (LXX/NT)}. I will utter dark sayings of old,
to understand a proverb, and a figure, the words of the wise, and their dark sayings.
to understand a proverb, and a figure, the words of the wise, and their dark sayings.
if thou seek her as silver, and search for her as for hidden treasures,
Be not wise in thine own eyes. Fear LORD, and depart from evil. It will be health to thy navel, and marrow to thy bones.
My son, despise not the chastening of LORD, nor be weary of his reproof.
My son, despise not the chastening of LORD, nor be weary of his reproof. For whom LORD loves he reproves, {and he whips every son whom he receives (LXX/NT)}.
For whom LORD loves he reproves, {and he whips every son whom he receives (LXX/NT)}. Happy is the man who finds wisdom, and the man who gets understanding. read more. For the gain of it is better than the gain of silver, and the profit of it than fine gold.
Surely {the Lord is opposed to the arrogant (LXX/NT)}, but he gives grace to the lowly.
The proverbs of Solomon. A wise son makes a glad father, but a foolish son is the heaviness of his mother.
The proverbs of Solomon. A wise son makes a glad father, but a foolish son is the heaviness of his mother.
The proverbs of Solomon. A wise son makes a glad father, but a foolish son is the heaviness of his mother. Treasures of wickedness profit nothing, but righteousness delivers from death.
Treasures of wickedness profit nothing, but righteousness delivers from death. LORD will not allow the soul of a righteous man to famish, but he thrusts away the desire of the wicked. read more. He who works with a slack hand becomes poor, but the hand of the diligent makes rich. He who gathers in summer is a wise son. He who sleeps in harvest is a son who causes shame. Blessings are upon the head of a righteous man, but violence covers the mouth of the wicked. The memory of a righteous man is blessed, but the name of the wicked shall rot. The wise in heart will receive commandments, but a prating fool shall fall. He who walks uprightly walks securely, but he who perverts his ways shall be known. He who winks with the eye causes sorrow. And a prating fool shall fall. The mouth of a righteous man is a fountain of life, but violence covers the mouth of the wicked. Hatred stirs up strife, but love covers all transgressions.
Hatred stirs up strife, but love covers all transgressions. In the lips of him who has discernment wisdom is found, but a rod is for the back of him who is void of understanding. read more. Wise men lay up knowledge, but the mouth of a foolish man is a present destruction.
Wise men lay up knowledge, but the mouth of a foolish man is a present destruction. The rich man's wealth is his strong city. The destruction of the poor is their poverty.
The rich man's wealth is his strong city. The destruction of the poor is their poverty.
The rich man's wealth is his strong city. The destruction of the poor is their poverty. The labor of a righteous man produces life. The fruit of a wicked man [is] to sin. read more. He is in the way of life who heeds correction, but he who forsakes reproof errs. He who hides hatred is of lying lips. And he who utters a slander is a fool. Transgression is not lacking in the multitude of words, but he who refrains his lips does wisely. The tongue of a righteous man is choice silver. The heart of the wicked is little worth. The lips of a righteous man feeds many, but the foolish die for lack of understanding. The blessing of LORD, it makes rich, and he adds no sorrow with it.
The way of LORD is a stronghold to the upright, but it is a destruction to the workers of iniquity.
Riches do not profit in the day of wrath, but righteousness delivers from death.
He who despises his neighbor is void of wisdom, but a man of understanding holds his peace.
Hand in hand, the evil man shall not be unpunished, but the seed of the righteous shall be delivered.
Hand in hand, the evil man shall not be unpunished, but the seed of the righteous shall be delivered.
Behold, a righteous man shall be recompensed in the earth, how much more the wicked man and the sinner!
A man shall not be established by wickedness, but the root of the righteous shall not be moved.
The slothful man roasts not that which he took in hunting, but the substance of a diligent man [is] precious.
There is a way which seems right to a man, but the end thereof are the ways of death.
He who oppresses a poor man reproaches his maker, but he who has mercy on a needy man honors him.
A wise son makes a glad father, but a foolish man despises his mother.
The fear of LORD is the instruction of wisdom, and before honor [is] humility.
Everyone who is proud in heart is an abomination to LORD. Hand in hand, he shall not be unpunished.
There is a way which seems right to a man, but the end thereof are the ways of death.
He who mocks a poor man reproaches his maker. He who is glad at calamity shall not be unpunished.
He who rewards evil for good, evil shall not depart from his house.
He who spares his words has knowledge, and he who is of a cool spirit is a man of understanding.
The rich man's wealth is his strong city, and as a high wall in his own imagination. Before destruction the heart of man is haughty, and before honor [is] humility.
The king's wrath is as the roaring of a lion, but his favor is as dew upon the grass.
The terror of a king is as the roaring of a lion. He who provokes him to anger sins [against] his own life.
Who can say, I have made my heart clean. I am pure from my sin?
He who curses his father or his mother, his lamp shall be put out in blackness of darkness.
Every way of a man is right in his own eyes, but LORD weighs the hearts.
It is better to dwell in the corner of the housetop, than with a contentious woman in a wide house.
It is better to dwell in a desert land, than with a contentious and fretful woman.
He who sows iniquity shall reap calamity, and the rod of his wrath shall fail.
The mouth of interloping women is a deep pit. He who is abhorred of LORD shall fall in it.
Incline thine ear, and hear the words of the wise, and apply thy heart to my knowledge.
Be not thou envious against evil men, nor desire to be with them.
For a righteous man falls seven times, and rises up again, but the wicked are overthrown by calamity.
These also are from the wise: To have respect of persons in judgment is not good.
These also are from the wise: To have respect of persons in judgment is not good. He who says to a wicked man, Thou are righteous, peoples shall curse him, nations shall abhor him.
He who says to a wicked man, Thou are righteous, peoples shall curse him, nations shall abhor him. But to those who rebuke [him] shall be delight, and a good blessing shall come upon them.
But to those who rebuke [him] shall be delight, and a good blessing shall come upon them. He who gives a right answer kisses the lips.
He who gives a right answer kisses the lips. Prepare thy work outside, and make it ready for thee in the field, and afterwards build thy house.
Prepare thy work outside, and make it ready for thee in the field, and afterwards build thy house. Be not a witness against thy neighbor without cause, and deceive not with thy lips.
Be not a witness against thy neighbor without cause, and deceive not with thy lips. Say not, I will do so to him as he has done to me; I will render to the man according to his work.
Say not, I will do so to him as he has done to me; I will render to the man according to his work. I went by the field of the sluggard, and by the vineyard of the man void of understanding.
I went by the field of the sluggard, and by the vineyard of the man void of understanding. And, lo, it was all grown over with thorns. The face of it was covered with nettles, and the stone wall of it was broken down.
And, lo, it was all grown over with thorns. The face of it was covered with nettles, and the stone wall of it was broken down. Then I beheld, and considered well. I saw, and received instruction:
Then I beheld, and considered well. I saw, and received instruction: [Yet] a little sleep, a little slumber, a little folding of the hands to sleep,
[Yet] a little sleep, a little slumber, a little folding of the hands to sleep, so thy poverty shall come as a robber, and thy want as an armed man.
so thy poverty shall come as a robber, and thy want as an armed man.
These also are proverbs of Solomon, which the men of Hezekiah king of Judah copied out.
These also are proverbs of Solomon, which the men of Hezekiah king of Judah copied out.
As the heavens for height, and the earth for depth, so the heart of kings is unsearchable.
As he who takes off a garment in cold weather, [and] vinegar upon soda, so [is] he who sings songs to a heavy heart. If thine enemy is hungry, give him bread to eat, and if he is thirsty, give him water to drink. read more. For thou will heap coals of fire upon his head, and LORD will reward thee.
As a dog who returns to his vomit, [is] a fool who repeats his folly. See thou a man wise in his own conceit? There is more hope for a fool than of him.
Boast not thyself of tomorrow, for thou know not what a day may bring forth.
See thou a man who is hasty in his words? There is more hope for a fool than for him.
The words of king Lemuel, the oracle which his mother taught him. What, my son? And what, O son of my womb? And what, O son of my vows? read more. Give not thy strength to women, nor thy ways to that which destroys kings. It is not for kings, O Lemuel, it is not for kings to drink wine, nor for rulers [to say], Where is strong drink? Lest they drink, and forget the law, and pervert the justice [due] to any who is afflicted. Give strong drink to him who is ready to perish, and wine to the bitter in soul.
And further, because the Preacher was wise, he still taught the people knowledge. Yea, he pondered, and sought out, [and] set in order many proverbs.
Son of man, what is this proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision fails? Tell them therefore, Thus says lord LORD: I will make this proverb to cease, and they shall no more use it as a proverb in Israel, but say to them, The days are at hand, and the fulfillment of every vision.
Son of man, put forth a riddle, and speak a parable to the house of Israel, and say, Thus says lord LORD: A great eagle with great wings and long pinions, full of feathers, which had various colors, came to Lebanon, and took the top of the cedar.
What do ye mean, that ye use this proverb concerning the land of Israel, saying, The fathers have eaten sour grapes, and the son's teeth are set on edge?
And utter a parable to the rebellious house, and say to them, Thus says lord LORD: Set on the caldron. Set it on, and also pour water into it.
Shall not all these take up a parable against him, and a taunting proverb against him, and say, Woe to him who increases that which is not his (how long?) and who loads himself with pledges!
Shall not all these take up a parable against him, and a taunting proverb against him, and say, Woe to him who increases that which is not his (how long?) and who loads himself with pledges!
For God commanded, saying, Honor thy father and thy mother, and, He who speaks evil of father or mother, let him perish in death.
And he said to them, Ye will doubtless say to me this proverb: Physician, heal thyself. How many things we heard that happened at Capernaum, do also here in thy fatherland.
His disciples say to him, Lo, now thou speak plainly, and speak not one veiled word.
as it is written, There is no righteous man, not even one.
thinking the same way toward each other, not thinking on lofty things, but accommodating to the lowly. Become not wise according to yourselves, rendering to no man evil for evil, premeditating things right in the sight of all men.
Therefore if thine enemy is hungry, feed him. If he is thirsty, give him to drink. For by doing this thou will heap coals of fire upon his head.
Be not misled, God is not mocked, for whatever a man sows this he will also reap.
And let us not be weary doing good, for in our own time we will reap, not desponding.
For even when we were with you we commanded you this, that if any man will not work, neither let him eat.
And have ye forgotten the exhortation that reasons with you as with sons, My son, do not disparage the chastening of Lord, nor become disheartened when punished by him? For whom Lord loves he chastens. And he whips every son whom he receives.
Therefore, my beloved brothers, let every man be swift to hear, slow to speak, slow to wrath.
But he gives greater grace. Therefore it says, God is opposed to the arrogant, but gives grace to the lowly.
Go now, men who say, Today and tomorrow we will go into this city, and will operate one year there, and will engage in trade and will get gain--
As many as I love, I rebuke and chasten. Be zealous therefore, and repent.