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 in the words which the Lord had given him he said, From Aram Balak has sent for me, the king of Moab from the mountains of the East: come, put curses on Jacob for me and be angry with Israel. How may I put curses on him who is not cursed by God? how may I be angry with him with whom the Lord is not angry? read more. From the top of the rocks I see him, looking down on him from the hills: it is a people made separate, not to be numbered among the nations. Who is able to take the measure of the dust of Jacob or the number of the thousands of Israel? May my death be the death of the upright and my last end like his!
Let this book of the law be ever on your lips and in your thoughts day and night, so that you may keep with care everything in it; then a blessing will be on all your way, and you will do well.
There is an old saying, From the evil-doer comes evil: but my hand will never be lifted up against you.
He was the maker of three thousand wise sayings, and of songs to the number of a thousand and five.
Now the queen of Sheba, hearing great things of Solomon, came to put his wisdom to the test with hard questions.
And they sent for the king, and Eliakim, the son of Hilkiah, who was over the house, and Shebna the scribe, and Joah, the son of Asaph, the recorder, came out to them.
And for everything he undertook, in connection with the work of the house of God and his law and orders, he got directions from God and did it with serious purpose; and things went well for him.
And for everything he undertook, in connection with the work of the house of God and his law and orders, he got directions from God and did it with serious purpose; and things went well for him.
Truly, that man is happy who has training from the hand of God: so do not let your heart be shut to the teaching of the Ruler of all.
You will make sport of destruction and need, and will have no fear of the beasts of the earth.
Were you the first man to come into the world? or did you come into being before the hills? Were you present at the secret meeting of God? and have you taken all wisdom for yourself?
In order that man may be turned from his evil works, and that pride may be taken away from him; To keep back his soul from the underworld, and his life from destruction. read more. Pain is sent on him as a punishment, while he is on his bed; there is no end to the trouble in his bones; He has no desire for food, and his soul is turned away from delicate meat; His flesh is so wasted away, that it may not be seen, and his bones. ... And his soul comes near to the underworld, and his life to the angels of death. If now there may be an angel sent to him, one of the thousands which there are to be between him and God, and to make clear to man what is right for him; And if he has mercy on him, and says, Let him not go down to the underworld, I have given the price for his life: Then his flesh becomes young again, and he comes back to the days of his early strength; He makes his prayer to God, and he has mercy on him; he sees God's face with cries of joy; he gives news of his righteousness to men; He makes a song, saying, I did wrong, turning from the straight way, but he did not give me the reward of my sin. He kept my soul from the underworld, and my life sees the light in full measure. Truly, God does all these things to man, twice and three times, Keeping back his soul from the underworld, so that he may see the light of life.
I will put my teaching into a story; I will make my dark sayings clear with music.
Opening my mouth I will give out a story, even the dark sayings of old times;
To get the sense of wise sayings and secrets, and of the words of the wise and their dark sayings.
To get the sense of wise sayings and secrets, and of the words of the wise and their dark sayings.
If you are looking for her as for silver, and searching for her as for stored-up wealth;
Put no high value on your wisdom: let the fear of the Lord be before you, and keep yourself from evil: This will give strength to your flesh, and new life to your bones.
My son, do not make your heart hard against the Lord's teaching; do not be made angry by his training:
My son, do not make your heart hard against the Lord's teaching; do not be made angry by his training: For to those who are dear to him the Lord says sharp words, and makes the son in whom he has delight undergo pain.
For to those who are dear to him the Lord says sharp words, and makes the son in whom he has delight undergo pain. Happy is the man who makes discovery of wisdom, and he who gets knowledge. read more. For trading in it is better than trading in silver, and its profit greater than bright gold.
Then you will go safely on your way, and your feet will have no cause for slipping.
He makes sport of the men of pride, but he gives grace to the gentle-hearted.
A wise son makes a glad father, but a foolish son is a sorrow to his mother.
A wise son makes a glad father, but a foolish son is a sorrow to his mother.
A wise son makes a glad father, but a foolish son is a sorrow to his mother. Wealth which comes from sin is of no profit, but righteousness gives salvation from death.
Wealth which comes from sin is of no profit, but righteousness gives salvation from death. The Lord will not let the upright be in need of food, but he puts far from him the desire of the evil-doers. read more. He who is slow in his work becomes poor, but the hand of the ready worker gets in wealth. He who in summer gets together his store is a son who does wisely; but he who takes his rest when the grain is being cut is a son causing shame. Blessings are on the head of the upright, but the face of sinners will be covered with sorrow. The memory of the upright is a blessing, but the name of the evil-doer will be turned to dust. The wise-hearted man will let himself be ruled, but the man whose talk is foolish will have a fall. He whose ways are upright will go safely, but he whose ways are twisted will be made low. He who makes signs with his eyes is a cause of trouble, but he who makes a man see his errors is a cause of peace. The mouth of the upright man is a fountain of life, but the mouth of the evil-doer is a bitter cup. Hate is a cause of violent acts, but all errors are covered up by love.
Hate is a cause of violent acts, but all errors are covered up by love. In the lips of him who has knowledge wisdom is seen; but a rod is ready for the back of him who is without sense. read more. Knowledge is stored up by the wise, but the mouth of the foolish man is a destruction which is near.
Knowledge is stored up by the wise, but the mouth of the foolish man is a destruction which is near. The property of the man of wealth is his strong town: the poor man's need is his destruction.
The property of the man of wealth is his strong town: the poor man's need is his destruction.
The property of the man of wealth is his strong town: the poor man's need is his destruction. The work of the upright gives life: the increase of the evil-doer is a cause of sin. read more. He who takes note of teaching is a way of life, but he who gives up training is a cause of error. Hate is covered up by the lips of the upright man, but he who lets out evil about another is foolish. Where there is much talk there will be no end to sin, but he who keeps his mouth shut does wisely. The tongue of the upright man is like tested silver: the heart of the evil-doer is of little value. The lips of the upright man give food to men, but the foolish come to death for need of sense. The blessing of the Lord gives wealth: hard work makes it no greater.
The way of the Lord is a strong tower for the upright man, but destruction to the workers of evil.
Wealth is of no profit in the day of wrath, but righteousness keeps a man safe from death.
He who has a poor opinion of his neighbour has no sense, but a wise man keeps quiet.
Certainly the evil-doer will not go free from punishment, but the seed of the upright man will be safe.
Certainly the evil-doer will not go free from punishment, but the seed of the upright man will be safe.
If the upright man is rewarded on earth, how much more the evil-doer and the sinner!
No man will make himself safe through evil-doing; but the root of upright men will never be moved.
He who is slow in his work does not go in search of food; but the ready worker gets much wealth.
There is a way which seems straight before a man, but its end is the ways of death.
He who is hard on the poor puts shame on his Maker; but he who has mercy on those who are in need gives him honour.
A wise son makes a glad father, but a foolish man has no respect for his mother.
The fear of the Lord is the teaching of wisdom; and a low opinion of oneself goes before honour.
Everyone who has pride in his heart is disgusting to the Lord: he will certainly not go free from punishment.
There is a way which seems straight before a man, but its end is the ways of death.
Whoever makes sport of the poor puts shame on his Maker; and he who is glad because of trouble will not go free from punishment.
If anyone gives back evil for good, evil will never go away from his house.
He who has knowledge says little: and he who has a calm spirit is a man of good sense.
The property of a man of wealth is his strong town, and it is as a high wall in the thoughts of his heart. Before destruction the heart of man is full of pride, and before honour goes a gentle spirit.
The king's wrath is like the loud cry of a lion, but his approval is like dew on the grass.
The wrath of a king is like the loud cry of a lion: he who makes him angry does wrong against himself.
Who is able to say, I have made my heart clean, I am free from my sin?
If anyone puts a curse on his father or his mother, his light will be put out in the blackest night.
Every way of a man seems right to himself, but the Lord is the tester of hearts.
It is better to be living in an angle of the house-top, than with a bitter-tongued woman in a wide house.
It is better to be living in a waste land, than with a bitter-tongued and angry woman.
By planting the seed of evil a man will get in the grain of sorrow, and the rod of his wrath will be broken.
The mouth of strange women is a deep hole: he with whom the Lord is angry will go down into it.
Let your ear be bent down for hearing my words, and let your heart give thought to knowledge.
Have no envy of sinners in your heart, but keep in the fear of the Lord all through the day;
Have no envy for evil men, or any desire to be with them:
For an upright man, after falling seven times, will get up again: but trouble is the downfall of the evil.
These are more sayings of the wise: To have respect for a person's position when judging is not good.
These are more sayings of the wise: To have respect for a person's position when judging is not good. He who says to the evil-doer, You are upright, will be cursed by peoples and hated by nations.
He who says to the evil-doer, You are upright, will be cursed by peoples and hated by nations. But those who say sharp words to him will have delight, and a blessing of good will come on them.
But those who say sharp words to him will have delight, and a blessing of good will come on them. He gives a kiss with his lips who gives a right answer.
He gives a kiss with his lips who gives a right answer. Put your work in order outside, and make it ready in the field; and after that, see to the building of your house.
Put your work in order outside, and make it ready in the field; and after that, see to the building of your house. Do not be a violent witness against your neighbour, or let your lips say what is false.
Do not be a violent witness against your neighbour, or let your lips say what is false. Say not, I will do to him as he has done to me; I will give the man the reward of his work.
Say not, I will do to him as he has done to me; I will give the man the reward of his work. I went by the field of the hater of work, and by the vine-garden of the man without sense;
I went by the field of the hater of work, and by the vine-garden of the man without sense; And it was all full of thorns, and covered with waste plants, and its stone wall was broken down.
And it was all full of thorns, and covered with waste plants, and its stone wall was broken down. Then looking at it, I gave thought: I saw, and I got teaching from it.
Then looking at it, I gave thought: I saw, and I got teaching from it. A little sleep, a little rest, a little folding of the hands in sleep:
A little sleep, a little rest, a little folding of the hands in sleep: So loss will come on you like an outlaw, and your need like an armed man.
So loss will come on you like an outlaw, and your need like an armed man.
These are more wise sayings of Solomon, copied out by the men of Hezekiah, king of Judah.
These are more wise sayings of Solomon, copied out by the men of Hezekiah, king of Judah.
The heaven is high and the earth is deep, and the hearts of kings may not be searched out.
Like one who takes off clothing in cold weather and like acid on a wound, is he who makes melody to a sad heart. If your hater is in need of food, give him bread; and if he is in need of drink, give him water: read more. For so you will put coals of fire on his head, and the Lord will give you your reward.
Like a dog going back to the food which he has not been able to keep down, is the foolish man doing his foolish acts over again. Have you seen a man who seems to himself to be wise? There is more hope for the foolish than for him.
Do not make a noise about tomorrow, for you are not certain what a day's outcome may be.
Have you seen a man who is quick with his tongue? There is more hope for a foolish man than for him.
The words of Lemuel, king of Massa: the teaching which he had from his mother. What am I to say to you, O Lemuel, my oldest son? and what, O son of my body? and what, O son of my oaths? read more. Do not give your strength to women, or your ways to that which is the destruction of kings. It is not for kings, O Lemuel, it is not for kings to take wine, or for rulers to say, Where is strong drink? For fear that through drinking they may come to have no respect for the law, wrongly judging the cause of those who are in trouble. Give strong drink to him who is near to destruction, and wine to him whose soul is bitter:
And because the Preacher was wise he still gave the people knowledge; searching out, testing, and putting in order a great number of wise sayings.
Son of man, what is this saying which you have about the land of Israel, The time is long and every vision comes to nothing? For this cause say to them, This is what the Lord has said: I have made this saying come to an end, and it will no longer be used as a common saying in Israel; but say to them, The days are near, and the effect of every vision.
Son of man, give out a dark saying, and make a comparison for the children of Israel, And say, This is what the Lord has said: A great eagle with great wings, full of long feathers of different colours, came to Lebanon, and took the top of the cedar:
Why do you make use of this saying about the land of Israel, The fathers have been tasting bitter grapes and the children's teeth are on edge?
And make a comparison for this uncontrolled people, and say to them, This is what the Lord has said: Put on the cooking-pot, put it on the fire and put water in it:
Will not all these take up a word of shame against him and a bitter saying against him, and say, A curse on him who goes on taking what is not his and is weighted down with the property of debtors!
Will not all these take up a word of shame against him and a bitter saying against him, and say, A curse on him who goes on taking what is not his and is weighted down with the property of debtors!
For God said, Give honour to your father and mother: and, He who says evil of father or mother will be put to death.
And he said to them, Without doubt you will say to me, Let the medical man make himself well: the things which to our knowledge were done at Capernaum, do them here in your country.
As it is said in the holy Writings, There is not one who does righteousness;
Be in harmony with one another. Do not have a high opinion of yourselves, but be in agreement with common people. Do not give yourselves an air of wisdom. Do not give evil for evil to any man. Let all your business be well ordered in the eyes of all men.
But if one who has hate for you is in need of food or of drink, give it to him, for in so doing you will put coals of fire on his head.
Be not tricked; God is not made sport of: for whatever seed a man puts in, that will he get back as grain.
And let us not get tired of well-doing; for at the right time we will get in the grain, if we do not give way to weariness.
For even when we were with you we gave you orders, saying, If any man does no work, let him not have food.
And you have not kept in mind the word which says to you as to sons, My son, do not make little of the Lord's punishment, and do not give up hope when you are judged by him; For the Lord sends punishment on his loved ones; everyone whom he takes as his son has experience of his rod.
You have knowledge of this, dear brothers. But let every man be quick in hearing, slow in words, slow to get angry;
But he gives more grace. So that the Writings say, God is against the men of pride, but he gives grace to those who make themselves low before him.
How foolish it is to say, Today or tomorrow we will go into this town, and be there for a year and do business there and get wealth:
To all those who are dear to me, I give sharp words and punishment: then with all your heart have sorrow for your evil ways.