2. ‏משלי‎ Proverbs of Solomon, the son of David, king of Israel. The Book of Proverbs belongs to those Biblical books which are called ‏ספרי חכמה‎ “books of wisdom.” [97]They appeal to the reason of man, and do not support their words by the authority of Revelation, although the authors and those who gave them the final shape were inspired and guided by the ‏רוח ה׳‎ “the divine spirit.” The commandments of God and His ways are referred to as the safest guide for man in all conditions of life. Three books are included in this class: Proverbs, Job, and Ecclesiastes.

“The Proverbs of Solomon” are divided into the following six sections:—(A.) Introduction, i. to ix.; (B.) Collection of Proverbs: (a.) Proverbs of Solomon, x. to xxii. 16; (b.) Words of the Wise, xxii. 17 to xxiv. 22; (c.) Second group of Words of the Wise, 23 to 34; (d.) Proverbs of Solomon collected by the men of Hezekiah, xxv. to xxviii.; (e.) Words of Agur-bin-yakeh, xxx.; (f.) Words of Lemuel, xxxi.

The fourth section (chaps, xxv. to xxix.) is introduced by the following superscription:—“Also these are the Proverbs of Solomon, which the men of Hezekiah, king of Judah, had removed.” The men of Hezekiah seem to have been uncertain whether this section should form part of the book, because of the seeming contradiction between the fourth and fifth verses of the twenty-sixth chapter. The men of the Great Synagogue decided the question in favour of its incorporation in the book, and reconciled the seeming contradiction by their interpretation.

The fifth collection of proverbs is ascribed to Agur-bin-yakeh, an allegorical phrase meaning “collection deserving respect.” The collection is further called “the burden”—the usual heading of prophecies—in order to give it more weight. Also the rest of the [98]superscription, “The saying of the man Leïthiel,” Leïthiel ve-ucchal, is of an allegorical character, signifying, “God—i.e., the word of God—is my task, and I shall prevail.” The phrase is set forth more clearly in the succeeding verses: human knowledge is insufficient, but “All the word of God is pure; he is a shield to those who trust in him” (xxx. 5). The second half of this collection has the heading La-alukah, “For a necklace” (comp. i. 9), similar in meaning to the heading ‏מכתם‎ “Jewel,” in the Psalms. The form of these proverbs, based on the numbers two, three, and four, is similar to that of the prophecies of Amos (chaps, i. and ii.). The last collection is headed, “Words to Lemuel, the king; the burden wherewith his mother instructed him.” The contents of the instruction is, “Be not licentious and intemperate; help the poor and oppressed.” The name Lemuel is likewise allegorical, meaning “God-ward.” The book concludes with the praises of a virtuous woman.

(A.) Introduction.—The object of the book is set forth in verses 2 to 7 of the first chapter as follows: “To make man know wisdom and instruction, comprehend words of understanding, and take the instruction of acting wisely, with justice, judgment, and righteousness; to give skill to the simple; to the young knowledge and discretion; that the wise may hear and increase doctrine, and the prudent acquire cleverness to understand proverb and figure, the words of wise men and their allegories. The beginning of knowledge is the fear of the Lord; wisdom and instruction fools despise.” This last sentence is the basis of the book. Without fear of the Lord all knowledge and wisdom will prove [99]insufficient for establishing man’s true happiness. The Introduction consists of several connected addresses, in which the author persuades the reader to listen to his advice, and keep away from wicked people before it is too late. He exhorts man to entrust himself to the guidance of the Lord, and not to rely on his own understanding. “Be not wise in thine eyes, fear the Lord, and depart from evil” (iii. 7). He warns against bad society, against becoming security for debtors, and against idleness. The two ways open to man are allegorically represented by two women, the one wise, the other foolish; the one leading to happiness, the other to ruin; each one inviting man to her house, and displaying in the very act of invitation her full character.

(B.) The collections of proverbs begin with the tenth chapter. The proverbs have the form of parallelism, each verse being divided into two parts, mostly containing an antithesis illustrating the difference between the wise and the foolish, the good and the bad, the just and the unjust, the industrious and the idle, the rich and the poor, and the like. Each verse is a proverb by itself, and is independent of the verses which precede and follow. There are only a few passages in which several verses are connected, and these occur in the later collections, e.g., xxii. 22–23, 24–25, 26–27; xxiii. 1–3, 4–5, 6–9, 10–11, 12–13, 20–21, 29–35; xxiv. 3–7, 10–12, 30–34; xxvii. 23–27. The whole of the thirtieth chapter consists of small paragraphs of three or four verses, and the last chapter consists of two continuous parts.

In these collections of proverbs we find advice for [100]every condition of our life. Our relation to God is shown; how He loves the good and just:—

“The way of the wicked is an abomination of the Lord; but he loveth him who pursues righteousness” (xv. 9).

“The sacrifice of the wicked is an abomination of the Lord, but the prayer of the righteous is his pleasure” (xv. 8).

“The Lord is far from the wicked, but he heareth the prayer of the righteous” (xv. 29).

“To do justice and judgment is more acceptable to the Lord than sacrifice” (xxi. 3).

He protects the poor, the weak, the widow, and the orphan:—

“He who oppresseth the poor, blasphemeth his Maker; and he who is gracious to the needy, honoureth him” (xiv. 31).

“He who is gracious to the poor, lendeth to the Lord, and he will repay him his reward” (xix. 17).

“Do not rob the poor because he is poor; and do not crush the poor in the gate, for the Lord will plead their cause, and will take the soul of those who rob them” (xxii. 23).

“The Lord will pull down the house of the proud, and will establish the border of the widow” (xv. 25).

“The rich and the poor meet; the Maker of them all is the Lord” (xxii. 2).

He punishes the evil-doer and rewards the righteous:—

“Do not say, I will repay evil; hope in the Lord, and he will help thee” (xx. 22).

“He who closeth his ear because of the crying of the [101]poor, he also will call and will not be answered” (xxi. 13).

“He who keepeth a command, keepeth his soul; he who despiseth his ways shall die” (xix. 16).

“When the Lord is pleased with the ways of man, he will cause even his enemies to make peace with him” (xvi. 7).

“The Lord will not let the soul of the righteous be hungry, but the desire of the wicked will he thrust back” (x. 3).

He knows the heart of man:—

“There is a test for silver, and a refining pot for gold; but God trieth the hearts” (xvii. 3).

He directs all events:—

“Man’s heart planneth his way, but the Lord directeth his step” (xvi. 9).

“The horse is prepared for the day of war, but the victory is the Lord’s” (xxi. 31).

His blessing is a true blessing:—

“The blessing of the Lord, it maketh rich, and doth not increase trouble with it” (x. 22).

His Will alone must be obeyed:—

“There is no wisdom, and no understanding, and no counsel against the Lord” (xxi. 30).

“Whoso despiseth a word will be punished, but he who feareth a commandment will be rewarded” (xiii. 13).

“Without a vision the people cometh into disorder; but he who keepeth the Law, happy is he” (xxix. 18).

[102]

The fear of the Lord is the basis of a virtuous and happy life:—

“The fear of the Lord is the beginning of knowledge (i. 7); the fountain of life (xiv. 27); the fear of the Lord adds days, but the years of the wicked will be short” (x. 27).

According as we display wisdom or folly we make others and ourselves happy or unhappy:—

“A wise son giveth joy to his father, and a foolish son is the sorrow of his mother” (x. 1).

“The wisdom of woman buildeth her house, and folly pulleth it down by her hands” (xiv. 1).

“Eat, my son, honey, for it is good, and honeycomb, which is sweet for thy palate; know that thus is wisdom for thy soul; if thou hast found it, there is a future, and thy hope will not be cut off” (xxiv. 13, 14).

“The prudent seeth evil, and is hidden; the ignorant pass by, and are punished” (xxvii. 12).

“As a jewel of gold in a swine’s snout, so is a fair woman without discretion” (xi. 22).

“The simple believeth every word; but the prudent man looketh well to his going” (xiv. 15).

The ways of wisdom and folly are frequently displayed in our words:—

“In the multitude of words there wanteth not sin, but he who spareth his words acts wisely” (x. 19).

“A soft answer turneth back wrath, but a harsh word raiseth anger” (xv. 1).

“Also a fool when silent is considered wise; he who closeth his lips is prudent” (xvii. 28). [103]

“He who keepeth his mouth and his tongue, keepeth his soul from troubles” (xxi. 23).

“By long-suffering the prince is persuaded; and a soft tongue breaketh a bone” (xxv. 15).

“Answer not a fool like his folly, lest thou be equal to him. Answer a fool according to his folly, lest he be wise in his eyes” (xxvi. 4, 5).

The principal virtues recommended to man are righteousness (‏צדקה‎), honesty (‏אמונה‎), truthfulness (‏אמת‎), meekness (‏ענוה‎), industry, thrift, temperance, contentment, and moderation:—

“Treasures of wickedness are of no profit, but righteousness delivereth from death” (x. 2).

“Better a little in the fear of the Lord than a large treasure, and confusion therewith” (xv. 16).

“The righteousness of the upright maketh his way straight, but the wicked falleth by his wickedness” (xi. 5).

“The remembrance of the righteous is for blessing; but the name of the wicked will rot” (x. 7).

“Guilt is the interpreter of fools, but favour that of the straightforward” (xiv. 9).

“To do justice is joy to the righteous, and a terror to evil-doers” (xxi. 15).

“Like a fountain made turbid and a well that is corrupted, is the righteous that yieldeth in the presence of the wicked” (xxv. 26).

“Where a man of honesty is, there is multitude of blessings; but he who hasteneth to become rich will not be guiltless” (xxviii. 20).

“The lip of truth will be established for ever, but the tongue of falsehood for a moment” (xii. 19).

“A witness of faithfulness is he who does not lie, [104]but he who uttereth falsehood is a false witness” (xiv. 5).7

“A lip of excellency becometh not a low man; how much less doth a lip of falsehood a noble man!” (xvii. 7).

“Pride came, and shame came; but with the meek is wisdom” (xi. 2).

“Meekness cometh before honour” (xv. 33). “Pride cometh before the fall, and haughtiness of spirit before the stumbling” (xvi. 18). “Let another praise thee, and not thy mouth; a stranger, and not thy lips” (xxvii. 2).

“He is poor who worketh with a slack hand, but the hand of the industrious maketh rich” (x. 4).

“Better is he who thinketh little of himself, and is a slave to himself, than he who thinketh much of himself and lacketh bread” (xii. 9).

“The hand of the industrious shall rule, but the slack hand shall be tributary” (xii. 24).

“In all labour there is profit; but when there is only a word of lips it leads but to want” (xiv. 23).

“Also he who is lazy in his work is a brother to the man that destroyeth” (xviii. 9).

“I passed by the field of a slothful man, and the vineyard of a man wanting heart; and behold, thorns have come up over the whole of it; its surface is covered with thistles, and its stone-fence is pulled down. And I beheld, I turned my heart, I saw, I took instruction: a little of sleep, a little of slumber, a little of joining the hands to lie down; then thy poverty cometh like a traveller, and thy want like an armed man” (xxiv. 30–34). [105]

“The righteous eateth to the fulness of his soul, but the belly of the wicked shall want” (xiii. 25).

“Wine is a mocker, strong drink roareth, and every one that erreth therein will not be wise” (xx. 1).

“Who hath woe? who hath sorrow? who hath contentions? who hath complaining? who hath wounds without cause? who hath redness of eyes? Those who tarry long at the wine; those who come to search mixed drink. Do not look upon the wine though it be red, though it send forth its colour through the cup, though it flow smoothly; in the end it biteth like a serpent and stingeth like an asp; thine eyes shall see strange things, and thy heart shall speak perverse things; and thou shalt be like one that lieth in the midst of the sea, and like one that lieth on the top of the mast. They have stricken me, shalt thou say, and I was not sick. They have beaten me; I felt it not. When shall I awake? I will seek it yet again” (xxiii. 29–35).

“He who is greedy after gain troubleth his house, but he who hateth gifts shall live” (xv. 27).

“He whose desire is wide stirreth up strife, but he who trusteth in the Lord shall be fattened” (xxviii. 25).

“There are who spend liberally, and there is an increase; and there are who withhold more than is right, and yet it leads to want” (xi. 24).

“Know well the state of thy flock; set thy heart to the droves; for treasure is not for ever, nor a crown for generation and generation. When hay is gone, and grass is spoilt, and the herbs of the field are gathered in, there are lambs for thy clothing, and he-goats are the price of a field: and there will be goats’ milk enough for thy food, for the food of thy house, and maintenance for thy maidens’ (xxvii. 23–27). [106]

“Lust overcome is sweet to the soul; but to depart from evil is the abomination of fools” (xiii. 19).

“Better is he who is long-suffering than a hero; and he who ruleth his spirit is better than he who conquereth a city” (xvi. 32).

“Like an open town without a wall is the man whose spirit is without restraint” (xxv. 28).

The following proverbs refer to the relation between husband and wife, and between man and his neighbour as friend or enemy, father and child, rich and poor, king and people:—

“He who hath found a wife hath found a good thing, and obtained favour of the Lord” (xviii. 22).

“A virtuous wife is the crown of her husband, but a wicked woman is like rottenness in his bones” (xii. 4).

“House and wealth are the inheritance of fathers, but a wise wife is from the Lord” (xix. 14; chap. xxxi. 10 to end).

“He who revealeth a secret is a slanderer, but he who is faithful in spirit covereth a thing” (xi. 13).

“Hatred stirreth up strifes, but love covereth all sins” (x. 12).

“Better is a meal of herbs where love is, than a stalled ox and hatred therewith” (xv. 17).

“He who covereth transgression seeketh love, but he who repeateth a matter separateth a friend” (xvii. 9).

“Open rebuke is better than secret love” (xxvii. 5).

“He who saith to the wicked, Thou art righteous, him shall the people curse, nations shall abhor him; but to them that rebuke him shall be delight, and a good blessing shall come upon them” (xxiv. 24, 25).

“Faithful are the wounds of a friend, but the kisses of an enemy are like smoke” (xxvii. 6). [107]

“When there is no wood the fire goeth out; so when there is no tale-bearer strife ceaseth” (xxvi. 20).

“A kind man doth good to his soul, and a cruel man troubleth his flesh” (xi. 17).

“Rejoice not when thine enemy falleth, and let not thy heart be glad when he stumbleth, lest the Lord see it and it displease Him, and He turn away His wrath from him” (xxiv. 17, 18).

“The righteous knoweth the feelings of his cattle, but the heart of the wicked is cruel” (xii. 10).

“He who curseth his father and his mother, his lamp shall be put out in obscure darkness” (xx. 20).

“Children’s children are the crown of old men, and the glory of children are their fathers” (xvii. 6).

“The eye that mocketh at his father, and despiseth to obey his mother, the ravens of the valley shall pick it out, and the young eagles shall eat it” (xxx. 17).

“Where there is the instruction of the father, there is a wise son; but a mocker will he be who heard no rebuke” (xiii. 1).

“He who spareth his rod hateth his son, and he who loveth him chastiseth him early” (xiii. 24).

“Chastise thy son while there is hope, and let not thy soul turn to his crying” (xix. 18).

“Train the lad in his way, and when he is old he will not depart from it” (xxii. 6).

“Foolishness is bound in the heart of a child, but the rod of correction shall drive it far from him” (xxii. 15).

“Withhold not correction from the child; for if thou beatest him with the rod, he shall not die. Thou shalt beat him with the rod, and shalt deliver his soul from death” (xxiii. 13, 14).

“The benevolent shall be blessed, for he hath given of his bread to the poor” (xxii. 9). [108]

“The liberal soul shall be made fat, and he that stilleth the thirst of others shall also have his thirst stilled” (xi. 25).

“He who despiseth his neighbour sinneth, but whoso is gracious to the poor is happy” (xiv. 24).

“In the multitude of people is the glory of the king; but in the want of people is the destruction of the prince” (xiv. 28).

“The king’s wrath is like messengers of death; but a wise man will pacify it” (xvi. 14).

“The heart of a king is in the hand of the Lord like brooks of water; He turneth it whithersoever He liketh” (xxi. 1).

On miscellaneous subjects:—

“There is that maketh himself rich, yet hath nothing; there is that maketh himself poor, yet hath great riches” (xiii. 7).

“The heart knoweth its own bitterness, and a stranger doth not intermeddle with its joy” (xiv. 10).

“If care is in the heart of man, let him still it; if a good thing, let him brighten it up” (xii. 25).

“He is a guide to life who keepeth instruction, but he that refuseth reproof misleadeth” (x. 17).

“Boast not thyself of to-morrow; for thou knowest not what a day may bring forth” (xxvii. 1).

“All the ways of man are clean in his own eyes; but the Lord weigheth the spirits” (xvi. 2).