An acrostic poem (vv. 10–31) is a rather surprising ending to a book that consists mainly of collections of sayings and it adds to the intriguing nature of this work. The Hebrew phrase, ʾēšetḥayil (cf. Ruth 3:11), “wife of noble character,” has been rendered in many ways: mulier fortis (Vulgate), etc. Her qualities are described from a male point of view. But the description of the woman is such t...
Introductory Instructions: The contrast between the wisdom poems (chs. 1–9) and the discrete sayings (chs. 10–31) is striking. The former are strongly hortatory and didactic, leaving little to be verified by personal experience. At the most, it is the teacher’s experience that is verified (e.g., 7:6–27). These instructions are presented with utmost confidence and promise, but also with no little c...
3:1–2 The NIV wisely prints verses 1–12 as couplets of two verses, with the second verse of each couplet providing some kind of motivation. Thus the command in verse 1 is followed by a promise of long life and prosperity, which is the ideal goal envisioned by the wise. It has been said that the kerygma of the book of Proverbs is life (cf. Murphy, “Kerygma”). The teaching of the sage is further exp...
24:23a Verse 23a is really a title to the collection of sayings in verses 23b–34. See 25:1 and the title at 22:17.
24:23b–25 The impartiality urged by these verses is supported by Leviticus 19:15 and Deuteronomy 16:19. There is a contrast between those who judge unjustly and those who reprove (NIV, convict). The former will be accused and the latter will prosper.
24:26 This seems to be an indepe...
The NIV entitles this chapter “Invitations of Wisdom and of Folly.” This certainly captures the main points, but it neglects verses 7–12. The personification of the two women, Wisdom (vv. 1–6) and Folly (vv. 13–18) is the proper way to end these chapters (1–9) which have been so dualistic: wisdom/folly, life/death, and good/bad.
9:1–6 The rendering of Woman Wisdom in verses 1–6 contains several n...
This chapter is a parade example of a wisdom poem, an instruction in 22 verses (the number of letters in the Hebrew alphabet). Moreover, it is tightly structured with six strophes: 4, 4, 3 and 4, 4, 3 verses. Each strophe has opening words that are flags, or signs. ʾAlep (the first Hebrew letter) opens verse 1 (after the customary “my son”) and closes verse 4. This conditional strophe (or structur...
These chapters are introduced by a superscription indicating that they are from Solomon by way of the “men of Hezekiah.” The sayings break from the admonitory style of 22:17–24:34 and resemble those of chapters 10–22:16. However, these sayings are much more vivid, and in chapters 25–27 they form larger units (“proverb poems,” as they have been called). Explicit comparisons are frequent. We are una...
These chapters are introduced by a superscription indicating that they are from Solomon by way of the “men of Hezekiah.” The sayings break from the admonitory style of 22:17–24:34 and resemble those of chapters 10–22:16. However, these sayings are much more vivid, and in chapters 25–27 they form larger units (“proverb poems,” as they have been called). Explicit comparisons are frequent. We are una...
Antithetic parallelism is frequent in this chapter, in contrast to chapters 25–26. The sayings seem to be generally related in couplets, thanks to content and also catchwords (e.g., Hb. hll, to boast or praise, in vv. 1–2). There are several admonitions and the final verses (23–27) form a special unit.
27:1 One should concentrate on the present moment because of one’s ignorance of the future. Thi...
Many consider chapters 28 and 29 to be a collection separate from chapters 25–27. In contrast to the latter, which has many groupings, the style here returns to the (apparently) discrete sayings of earlier chapters (e.g., chapters 10–15). Antithetic sayings are the most frequent. See comment on 29:27.
28:1 Antithetic and chiastic. The wicked man flees, not merely because of a bad conscience but b...
Many consider chapters 28 and 29 to be a collection separate from chapters 25–27. In contrast to the latter, which has many groupings, the style here returns to the (apparently) discrete sayings of earlier chapters (e.g., chapters 10–15). Antithetic sayings are the most frequent. See comment on 29:27. 29:1 Synthetic. On the downfall of the stiff-necked, see 28:14b; verse 1a repeats 6:15b. See comm...
Introductory Instructions: The contrast between the wisdom poems (chs. 1–9) and the discrete sayings (chs. 10–31) is striking. The former are strongly hortatory and didactic, leaving little to be verified by personal experience. At the most, it is the teacher’s experience that is verified (e.g., 7:6–27). These instructions are presented with utmost confidence and promise, but also with no little c...
11:1 Antithetic. Honesty in business transactions is emphasized by the sages (cf. 16:11; 20:10, 23; see also Deut. 25:15).
11:2 Antithetic. This is a popular proverb in many cultures (cf. 15:33; 16:18; 18:12). It is an observation drawn from experience with many applications. The meaning of humility here is an honest evaluation of oneself, the avoidance of arrogance. For the assonance in verse 2a...
12:1 Antithetic and juxtapositional. The sages are emphatic in teaching the need for discipline and openness to reproof. Discipline (mûsār) is a mark of love (13:24), but it is also parallel to corporal punishment. It has a wide range of meaning, such as “instruction” or correction (as the word pair in this verse suggests). Stupid is, literally, “brutish, like an animal.”
12:2–3 Antithetic. These...
13:1 Antithetic. Literally, verse 1a exhibits juxtaposition: “a wise son—a father’s discipline” (see the Additional Notes). In any case, the emphasis is on docility and openness to learning.
13:2 See 12:14a and 18:20. The MT reads: “From the fruit of his mouth a man eats good (things),” that is, there is profit from his words. This presumes that the speech of a (good) person will be rewarded. The...
14:1 Antithetic. The NIV has rendered the general sense, but see the Additional Notes. A real house might be meant, but more probably it is a metaphor for home—the family or even for one’s own life; see 24:3 and 31:10–31.
14:2 Antithetic and juxtapositional. Here is an obvious contrast between the just and the wicked in their relationships to the LORD.
14:3 Antithetic. Here is another example of...
This chapter is marked by many antitheses between the wise and the foolish and the topic of speech occurs several times (vv. 1, 2, 4, 7, 14, 23, 26, 28). Notably frequent also are the yhwh sayings (“abomination,” vv. 8, 9, 26; “fear of the Lord,” vv. 16, 33). Their frequency in 14:26–16:15 has led some (Skehan, Studies, pp. 17–20) to ask if they were not added to provide a suture between the antit...
There is a noticeable change here. The antithetic style of previous sayings starts to give way to synonymous and synthetic or progressive parallelism. More important, there are indications of a deliberate arrangement. The Lord is the subject of verses 1–7, 9, 11, 20, 33, and the king is the topic in verses 10, 12–15. Moreover, the Lord and the king seem to be meshed together (cf. 24:21): verse 11 ...
17:1 Antithetic “better” saying, with lively assonance. See also 15:17. The margin of the NIV indicates the cultic nuance of the Hebrew term zebaḥ (“sacrifice”), but this may have been gradually lost. The contrast is extreme—sheer bread and sumptuous feast. (See also Amenemope 9.7–8=16.13–14; ANET, pp. 422–23.)
17:2 Synthetic. Although there were rules for inheritance (Deut. 21:15–17), instances ...
18:1 The MT is ambiguous and the meaning uncertain. The NIV understands it as a description of the conduct of an unfriendly (lit. “separated”) and foolish person.
18:2 Antithetic. Without understanding, the fool lacks the sense to be silent or to learn, and instead reveals an (empty) mind.
18:3 Synonymous. The saying describes the sad effects of wicked and shameful conduct.
18:4 Antithetic? Jux...
19:1 Antithetic comparison. Verses 1 and 2 are not in the LXX. The antithesis between blameless and perverse is clear, but not so for poor and fool. One would expect “rich” instead of fool. This is the reading of the apparent doublet in 28:6, adopted by many commentators and translations (NAB).
19:2 Synonymous. In Proverbs, hasty action is generally suspect (e.g., 21:5; 28:20; 29:20). It suggests...
20:1 Synthetic. Inebriation is condemned in 23:29–35 and 31:4–5. Here the drinks that produce it are personified: wine and strong drink (perhaps beer).
20:2 Synthetic. For verse 2a see 19:12a. The point of the comparison is the roar of a lion, which like royal wrath produces panic. The meaning of verse 2b is uncertain.
20:3 Antithetic. The idiomatic expression in verse 3a is literally, “sit (or ...
21:1 Synthetic. Not only ordinary humans, but even kings are thoroughly under the Lord’s control. The watercourse is an irrigation channel, subject to the design of the gardener.
21:2 Antithetic. The possibilities of self-deception are enormous; the LORD alone knows the truth of a person’s heart (a catchword with v. 1). See 16:2 and comment, as well as 17:3.
21:3 This is a frequent biblical them...
22:1 Synonymous. A good name or reputation was highly regarded in Israel. This is underlined by the comparisons made (see also Eccl. 7:1).
22:2 Synthetic. The verb in verse 2a means either that they live near each other or better, as in the NIV, they have a common bond. The sense of verse 2b is descriptive, not prescriptive, as if the LORD created two classes. See 29:13 and also 14:31 and 17:5, w...
The title that is incorporated into verse 1 clearly indicates a new collection. But it is difficult to ascertain the extent of the sayings: does it extend to verse 4, 9, or 14? The fact that the 14 verses are found in the LXX after 24:22 would suggest that they were taken as a unit.
Proverbs 30:1–14
30:1 Agur is identified as son of Jakeh, but the next two words create some confusion (see Additi...