1Observations on wisdom and folly; 16on the defects and virtues of governors; 18on slothfulness; 19on money. 20Men's thoughts of kings ought to be reverent.
1DEAD1 flies cause 2the ointment of the apothecary to send forth a stinking savour: 3so doth a little folly him that is in reputation 4for wisdom and honour.
1 Hebr. flies of death causeth to stink, that is, every dead fly causes to stink. The meaning is: though a fly is but a very little creature, yet it causes a sweet smelling oil or ointment to stink, namely, if it falls into it and continues there.
2 That is, an ointment or oil, which is prepared and made very artfully and curiously by the skill and art of the apothecary.
3 The meaning is: Thus is also a little folly the cause that a man of note and esteem loses his honor and reputation.
4 That is, because of his wisdom and honor.
25A wise man's heart is at his right hand; but a fool’s heart 6at his left.
5 That is, a wise man manages and orders his affairs well and wisely, pondering all things beforehand in his heart. One ought in no wise to conclude from these words that Solomon would infer here that the heart of wise men is or lies otherwise in their bosom than the heart of fools do in theirs; for the heart, both of wise men and also of fools, lies in the midst of the breast, tending or inclining a little toward the left side. It is a similitude taken from the right hand and left, in the performance of any business, either well or ill. The most and the greatest part of man uses the right hand to do a thing well, so that when a man does a thing well and with wisdom or judgment (which proceeds from the heart) it seems that he has his heart lying at his right hand to manage his affairs aright. On the contrary, he who manages his affairs not well, nor conveniently or wisely, he seems to have his heart lying at his left hand.
6 That is, he manages his affairs foolishly.
3Yea also, when he that is a fool walketh by the way, 7his wisdom faileth him, and 8he saith 9to every one that he is a fool.
7 Or, his heart; that is, the infirmities of his heart appear and are discovered.
8 That is, he does sufficiently disclose (namely, by his gate, behavior, apparel and gesture) that he is not wise.
9 That is, to everyone who sees him go or walk in the streets. Other, he saith of every one, that he is foolish.
4If 10the spirit of the ruler rise up against thee, leave not 11thy place; for 12yielding 13pacifieth great offences.
10 That is, the anger. See the annotation at Judges 8 on verse 3.
11 That is, your calling, office, state and condition of life. Other, leave not thy place, that is, behave and carry yourself as it becomes a subject to do, namely, submissive and humble.
12 Other, softness or meekness, or mildness, (that is, yielding meek or mild) pacifieth, etc.
13 Which otherwise a ruler might commit against you in his wrath; therefore seek rather to assuage and soften his anger with sweet and gentle words. It may also be taken in this sense: Soft and humble words pacify, that is, prevent or remove, or cover great offences or trespasses which you may have committed against the prince.
5There is an evil which I have seen under the sun, as an 14error which 15proceedeth from the ruler:
14 That is, a big mistake, that is, as are the mistakes which proceed from princes, or from the great ones of the land. For the greater and higher any man is in place and authority, the greater and more hurtful are also the mistakes that are committed by him.
15 That is, is committed.
616Folly is set 17in great dignity, and 18the rich sit 19in low place.
16 Or, The fools, that is, clodhoppers, who are altogether unfit to govern and rule others and to bear office, are advanced to places of honor and command. It pleases God sometimes that such should govern cities and countries, that He might punish them by such kind of governors. Hebr. Folly is, etc., that is, such a man who is folly itself.
17 Or, in much dignity.
18 Namely, in wisdom, or who are full of sense, or those who are both rich and wise, that is, who have enough knowledge and understanding to serve the offices well.
19 That is, in low degree, in humility.
7I have seen 20servants upon horses, and 21princes walking as servants 22upon the earth.
20 That is, such as had a servile and foolish spirit or nature, or who were descended from servants and slaves.
21 That is, valiant, understanding, wise men, who have such a spirit, or such a courage as princes have, or at least ought to have.
22 That is, going on foot, yea, even ministering unto others.
8He 23thata diggeth a pit shall fall into it; and whoso breaketh an hedge, 24a serpent shall bite him.
23 That is, he who intends mischief to another, it shall fare ill with him by the just judgment of God. Solomon shows in this and in the 9th verse, by four similitudes, how hurtful imprudence is. See Psalm 62 on verse 3.
a Prov. 26:27.
24 Serpents lie commonly hid in the crevices and cracks or in the holes of walls. When the walls are broken down, then they appear and come to light and bite or sting those whom they first meet. It seems that Solomon here wants to say, that those who break either the ecclesiastical, or political laws and ordinances, they shall not go unpunished.
9Whoso 25removeth 26stones 27shall be hurt therewith; and he that cleaveth wood shall be 28endangered thereby.
25 Or, carrieth away.
26 Namely, large stones, which are too heavy for him to remove. Other, the stones which separate his neighbor’s landmarks from his own, thereby to enlarge his own acreage. See Deut. 27:17.
27 The meaning is: as those that lift up heavy stones, or remove them, or carry them from one place to another, do labor painfully, so all offices and high places have their difficulty.
28 So that in cleaving he may easily hurt or wound either his hand or foot, or some other member of his body. Other, he shall grow warm thereby. In this signification is the Hebrew word taken 1 Kings 1:2. The meaning is: Matters of great weight are not performed but with great trouble, much sweat and difficulty.
10If 29the iron be blunt, and he do not whet 30the edge, 31then must 32he putb to more strength: 33but wisdom is profitable to direct.
29 That is, an iron tool, whether it be an axe or such similar tool.
30 Hebr. the face, that is, the foremost part which cleaves the wood.
31 Hebr. then must he strengthen the powers.
32 Namely, he who wants to cleave wood with a dull axe.
b apply, use
33 That is, wisdom is the best help or means to make a thing right or straight indeed. Other, but wisdom is an excellent settlement, that is, when a man would do a business of concernment well and in a right manner, then it is not strength and force as in cleaving of wood, but wisdom and understanding that does the thing.
11Surely the serpent will bite 34without enchantment; 35and a babbler is no better.36
34 Or, before the enchantment, ere she is enchanted. Hebr. without enchantment.
35 That is, then the enchanter’s enchantment does not benefit him at all, but her sting is deadly. See Psalm 58:4; Psalm 140 on verse 3. Hebr. then there is nothing left for the master of the tongue, that is, for him who uses his tongue to charming. See the like phrase Gen. 14:13; Psalm 140:11.
36 Understand additionally: in like manner it will not benefit a subject that he then first seeks and endeavors to pacify his prince with entreating and submissive words after the prince has begun to punish him in his wrath and displeasure; and is likewise in general, that it is in vain to use means against an evil or mischief, when it is too late. Other, if the serpent bite, not being charmed, than the babbler is no better.
12The words of a wise man’s mouth 37are gracious; but the lips of a fool will 38swallow up himself.
37 Hebr. are pleasant, that is, they make a wise man gracious, and consequently they are advantageous and profitable unto him.
38 That is, they bring him into sorrow.
13The beginning of the words of his mouth is foolishness: and the end 39of his talk 40is mischievous madness.
39 That is, of the words of his mouth.
40 That is, injurious madness, because his madness increases still more and more.
1441A fool also is full of words: a man cannot tell what shall be; and 42what shall be after him, who can tell him?
41 That is, he makes a great deal of chatting of that which he intends to do, telling others what he will and how he will do it, as if he could effect and accomplish whatsoever he wills or intends, but he shall be deceived is his own vain hope. See James 4:13, 14.
42 Or, how.
15The labour of the foolish wearieth 43every one of them, 44because he knoweth not how to go to the city.
43 Hebr. him; every one of them.
44 That is, a fool may be compared to him, who, desiring to go to a city, knows not the way to it, and therefore with much ado he goes thither through crooked paths and byways. The meaning is: He knows not how or in what manner he shall effect and accomplish that which he intends or purposes. Others take the words of this verse in this sense: Fools, or many men void of understanding, are often careful and troubled about many businesses of high and mighty concernment, wherein they exceedingly vex and torment themselves, whereas indeed they are ignorant of common and trivial things, which are as plain and as well-known as the streets or the way or common road leading to a city, which is even known unto children and simple persons. It seems to be a proverb whereby great ignorance is meant or descried.
16¶Woec to thee, O 45land, when thy king is 46a child, and thy 47princesd48eat 49in the morning!
c Isa. 3:3, 4; Hosea 13:11; Amos 6:4.
45 That is, ye inhabitants of the land.
46 Whether in years or in understanding.
47 That is, counselors, officers, judges, and similar persons in authority, or bearing great offices.
d Isa. 5:11.
48 That is, feast and make good cheer.
49 That is, at an inappropriate time, namely, at such time when they ought to sit in judgment, and to be in counsel. See Jer. 21:12.
17Blessed art thou, O land, when thy king is 50the son of nobles, and thy princes eat 51in due season, 52for strength, and not for drunkenness!
50 That is, who is of a noble birth and of noble origin. Understand herewith: and who is trained up in piety, wisdom and all virtue. Hebr. a son of white ones, that is, of nobles, who were wont to wear white garments. See Neh. 2 on verse 16. In Prov. 22:29 mean men are called darkened or obscure men.
51 That is, at the time when men are wont to eat, namely, after they have carried out their necessary business.
52 That is, to strengthen the body, not to become drunk.
18¶By 53much slothfulness the building 54decayeth; and 55through idleness of the hands the house 56droppeth through.
53 Hebr. two lazinesses, that is, double laziness, or laziness of both hands.
54 Other, the rafters or beams sink, that is, the house decays and all goes to waste.
55 Or, letting down.
56 Or, the house leaketh through. Understand herewith: How much more shall the land perish and come to nought where careless and negligent princes and such as are given to all manner of licentiousness do reign.
19 ¶ 57A 58feast is made for 59laughter, and wine 60maketh merry: but 61money answereth all things.
57 Hebr. They are making.
58 Hebr. bread; as Dan. 5:1.
59 That is, for merriment, to be joyful and merry together.
60 Hebr. maketh glad the life.
61 Or, money causeth all things to answer, that is, it makes everything to be present; all things are under the obedience or the command of money; therefore everyone ought to be diligent and careful that by his honest labor and by the use of lawful means, he may gather something beforehand and lay up somewhat in store.
20¶Cursee not the king, no not 62in thy thought; and curse not the rich in thy bedchamber: 63for a bird of the air shall 64carry the voice, and that which hath 65wings shall 66tell 67the matter.
e Exod. 22:28.
62 Or, in thy conscience or heart. As if he said: Though it fares thus in the courts of kings and princes, yet do not think or speak any evil of them, yea, even not in the innermost and most secret places of your house.
63 That is, it shall not be hidden long, even if the fowls of the air would bring it out. Kings and princes have many ears and many eyes, as well as they have long hands.
64 Namely, unto the king, who would find out thereof in a most wonderful manner.
65 Hebr. the lord or the possessor of wings or of feathers, that is, the creatures that have wings; as Prov. 1 on verse 17.
66 Namely, unto the king, who would punish you when he hears that you have cursed him.
67 Or, the word.