Footnotes

1. 22:17–24:22

   This collection consists of an introduction (22:17–21) urging openness and stating the purpose of the Words and diverse admonitions, aphorisms, and counsels. It is written with faith in the Lord, shrewdness, and a satirical eye. The first part seems aimed at young people intent on a career (22:22–23:11); the second is taken up with the concerns of youth (23:12–35); the third part is interested in the ultimate fate of the good and the wicked (24:1–22). The whole can be described as a guidebook of professional ethics. The aim is to inculcate trust in the Lord and to help readers avoid trouble and advance their careers by living according to wisdom. Its outlook is very practical: avoid bad companions because in time you will take on some of their qualities; do not post bond for others because you yourself will be encumbered; do not promote yourself too aggressively because such promotion is self-defeating; do not abuse sex or alcohol because they will harm you; do not emulate your peers if they are wicked (23:14; 24:1, 19) because such people have no future. Rather, trust the vocation of a sage (22:29–23:9).

   The Egyptian Instructions of Amenemope (written ca. 1100 B.C.) was discovered in 1923. Scholars immediately recognized it as a source of Prv 22:17–23:11. The Egyptian work has thirty chapters (cf. Prv 22:20); its preface resembled Prv 22:17–21; its first two admonitions matched the first two in Proverbs (Prv 22:22–25). There are many other resemblances as well, some of which are pointed out in the notes. The instruction of a father to his son (or an administrator to his successor) was a well-known genre in Egypt; seventeen works are extant, spanning the period from 2500 B.C. to the first century A.D. The instructions aimed to help a young person live a happy and prosperous life and avoid mistakes that cause difficulties. They make concrete and pragmatic suggestions rather than hold up abstract ideals. Pragmatic though they were, the instructions were religious; they assumed that the gods implanted an order in the world (Egyptian maat), which is found both in nature and in the human world. Amenemope represents a stage in the development of the Egyptian genre, displaying a new inwardness and quest for serenity while still assuming that the practice of virtue brings worldly success. Proverbs borrows from the Egyptian work with great freedom: it does not, for example, import as such the Egyptian concept of order; it engages the reader with its characteristic wit, irony, and paradox (e.g., 22:26–27; 23:1–3).

2. 22:17–23:35 The maxims warn against: robbing the poor and defenseless (22:22–23), anger (22:24–25), giving surety for debts (22:26–27), advancing oneself by socializing with rulers (23:1–2), anxiety for riches (23:4–5), forcing oneself on a grudging host (23:6–8), intemperance in food and drink (23:19–21, 29–35), and adultery (23:26–28). They exhort to: careful workmanship (22:29), respect for the rights of orphans (23:10–11), correction of the young (23:13–14), filial piety (23:15–16, 22–25), and fear of the Lord (23:17–18).
3. 22:22 At the gate: of the city, where justice was administered and public affairs discussed; cf. Ru 4:1. Cf. also Ps 69:13; 127:5; Prv 24:7; 31:23, 31. The Lord will personally avenge those who have no one to defend them.
4. 22:27 Providing surety for a debtor puts one in danger of having the very basics of one’s life suddenly seized.
5. 22:28 Landmark: marks the boundary of property. To remove it is the equivalent of stealing land. A similar warning is contained in 23:10.
6. 23:1–9 Four admonitions for someone aspiring to be a sage: be careful about advancing your career by socializing with the great (vv. 1–3); avoid greed (vv. 4–5); do not force yourself on an unwilling host (vv. 6–8); do not waste your wisdom on those who cannot profit from it (v. 9).
7. 23:2 Stick the knife in your gullet: a metaphor for self-restraint. The usual translation, “Put a knife to your throat,” is misleading, for in English it is a death threat. The exhortation is humorously exaggerated: stick the table-knife in your own gullet rather than take too much food. It assumes that the young courtier is unused to opulent banquets and will be tempted to overindulgence.
8. 23:5 The frustration of covetous intent and elusiveness of wealth are portrayed by the sudden flight of an eagle. Amenemope, chap. 7, has a similar statement: “Do not set your heart on wealth. There is no ignoring Fate and Destiny; / Do not let your heart go straying.” Proverbs imagines covetous intent as a flight of the eyes, whereas Amenemope imagines it as a straying of the heart.
9. 23:6–8 Some humorous advice on not trading on the courtesy of unwilling hosts who, for convention’s sake, use the language of welcome. Amenemope, chap. 11, gives similar advice: “Do not intrude on a man in his house, / Enter when you have been called; / He may say ‘Welcome’ with his mouth, / Yet deride you in his thoughts.” “Unwilling,” lit., “evil of eye,” is usually translated “stingy,” but the context suggests unwilling. In v. 8, the unwanted guest vomits up the food, thus destroying the desired good impression. Proverbs regards the uninvited banqueters as thieves who will suffer the consequences of their theft. Amenemope, chap. 11, is relevant: “Do not covet a poor man’s goods,…A poor man’s goods are a block in the throat, / It makes the gullet vomit.”
10. 23:10 In Israel ownership of property and other legal rights were vested mainly in the father as head of the family; thus the widow and fatherless child were vulnerable, left prey to those who would exploit them.
11. 23:13–14 The young will not die from instructional blows but from their absence, for (premature) death results from uncorrected folly. The sardonic humor means the exhortation is not to be taken literally, as an argument for corporal punishment. The next verses (vv. 15–16) are exceedingly tender toward the young.
12. 23:17 Those whom one admires or associates with exercise enormous influence. Do not join the wicked, who are a doomed group. The warning is repeated in 24:1–2, 19–20.
13. 23:22–23 Father and mother are associated with truth and wisdom. One should no more rid oneself of truth and wisdom than rid oneself of one’s parents, who are their source.
14. 23:26–28 The exhortation is a condensed version of chap. 7 with its emotional appeal to “my son” to avoid the forbidden woman (7:1–5), her traps (7:21–23), and her intent to add the youth to her list of victims (7:24–27). As in 23:15, 19, 22, a trustful and affectionate relationship between student and teacher is the basis of teaching. The danger of the woman is expressed in imagery that has sexual overtones (cf. 22:14).
15. 23:29–35 A vivid description of the evil effects, physical and psychological, of drunkenness. The emphasis is on the unwise behavior, the folly, caused by alcohol. Cf. 20:1.
16. 23:35 Drunkards become insensible to bodily and moral harm. Their one desire is to indulge again.
17. 24:1–22 A new section (24:1–14)—on the fates of the wicked and foolish—begins with a warning not to take the foolish as role models. The same admonition is repeated in 23:17–18 and 24:19–20. In 24:1, the verb means “to be jealous, zealous; to emulate.” The motive stated in the other passages—the wicked have no future—is indirectly stated here.
18. 24:7–9 The verses are unclear; most scholars take them as two or even three single sayings, but, taken singly, the verses are banal. They are best taken as a single statement. Just as vv. 3–6 described the advantages of wisdom, so vv. 7–9 describe the disadvantages of its opposite, folly: it alienates one from the community (v. 7), for fools become notorious (v. 8), dooming their plans and ostracizing themselves.
19. 24:10–12 Excuses for not coming to the aid of one’s neighbor in serious trouble do not suffice before God, who sees through self-serving excuses.
20. 24:11 Rescue…death: perhaps refers to the legal rescue of those unjustly condemned to death.
21. 24:13–14 God’s word is sometimes said to be sweeter than honey, e.g., Ps 119:101–103. Cf. also Ps 19:11; Prv 16:24; Ez 3:3; Sir 24:19–22.
22. 24:15–16 The just will overcome every misfortune that oppresses them. Seven times is an indefinite number.
23. 24:17–18 The admonition is linked to the previous by the words “fall” and “stumble.” Premature public celebration of the downfall of enemies equivalently preempts the retribution that belongs to God.