Prov. 11:1. The very same proverb, with slightly varied expression, is found in 20:23; and other such like proverbs, in condemnation of false and in approbation of true balances, are found, 20:10; 16:11; similar predicates, but connected with other subjects, are found at 12:22; 15:8. “An abomination to Jahve” is an expression we have already twice met with in the introduction, 3:32; 6:16, cf. 8:7; תֹּועֵבָה is, like תֹּועָה, a participial noun, in which the active conception of abhorring is transferred to the action accomplished. רָצֹון is in post-biblical Hebr. the designation of the arbitrium and the voluntas; but here רְצֹונֹו signifies not that which God wishes, but that which He delights in having. “מִרְמָה (here for the first time in Proverbs), from רָמָה, the Piel of which means (Prov. 26:19) aliquem dolo et fraude petere. אֶבֶן, like the Pers. sanak, sanakh, Arab. ṣajat, a stone for weight; and finally, without any reference to its root signification, like Zech. 5:8, אבן העופרת, a leaden weight, as when we say: a horseshoe of gold, a chess-man of ivory.”
Prov. 11:2. Now follows the Solomonic “Pride goeth before a fall.”
There cometh arrogance, so also cometh shame;
But with the humble is wisdom.
Interpreted according to the Hebr.: if the former has come, so immediately also comes the latter. The general truth as to the causal connection of the two is conceived of historically; the fact, confirmed by many events, is represented in the form of a single occurrence as a warning example; the preterites are like the Greek aoristi gnomici (vid., p. 32); and the perf., with the fut. consec. following, is the expression of the immediate and almost simultaneous consequence (vid., at Hab. 3:10): has haughtiness (זָדֹון after the form לָצֹון, from זִיד, to boil, to run over) appeared, then immediately also disgrace appeared, in which the arrogant behaviour is overwhelmed. The harmony of the sound of the Hebr. זָדֹון and קָלֹון cannot be reproduced in German [nor in English]; Hitzig and Ewald try to do so, but such a quid pro quo as “Kommt Unglimpf kommt an ihn Schimpf” [there comes arrogance, there comes to him disgrace] is not a translation, but a distortion of the text. If, now, the antithesis says that with the humble is wisdom, wisdom is meant which avoids such disgrace as arrogance draws along with it; for the צָנוּעַ thinks not more highly of himself than he ought to think (R. צן, subsidere, demitti, Deutsch. Morgenl. Zeitsch. xxv. 185).
3 The integrity of the upright guideth them;
But the perverseness of the ungodly destroyeth them.
Prov. 11:3. To the upright, יְשָׁרִים, who keep the line of rectitude without turning aside therefrom into devious paths (Ps. 125:4f.), stand opposed (as at 2:21f.)the ungodly (faithless), בֹּגְדִים, who conceal (from בָּגַד, to cover, whence בֶּגֶד = כְּסוּת) malicious thoughts and plans. And the contrast of תֻּמָּה, integrity = unreserved loving submission, is סֶלֶף, a word peculiar to the Solomonic Mashal, with its verb סִלֵּף (vid., p. 23). Hitzig explains it by the Arab. saraf, to step out, to tread over; and Ewald by lafat, to turn, to turn about (“treacherous, false step”), both of which are improbable. Schultens compares salaf in the meaning to smear (R. לף, לב, ἀλείφειν; cf. regarding such secondary formations with ש preceding, Hupfeld on Ps. 5:7), and translates here, lubricitas. But this rendering is scarcely admissible. It has against it lexical tradition (Menahem: מוטה, wavering; Perchon: זיוף, falsifying; Kimchi: עוות, misrepresentation, according to which the Graec. Venet. σκολιότης), as well as the methodical comparison of the words. The Syriac has not this verbal stem, but the Targum has סְלַף in the meaning to distort, to turn the wrong way (σκολιοῦς, στρεβλοῦν), Prov. 10:10, and Esth. 6:10, where, in the second Targum, פּוּמֵהּ אִסְתְּלִף means “his mouth was crooked.” With justice, therefore, Gesenius in his Thesaurus has decided in favour of the fundamental idea pervertere, from which also the Peshito and Saadia proceed; for in Ex. 23:8 they translate (Syr.) mahpêk (it, the gift of bribery, perverts) and (Arab.) tazyf (= תְּזַיֵּף, it falsifies). Fl. also, who at 15:4 remarks, “סֶלֶף, from סָלַף, to stir up, to turn over, so that the lowermost becomes the uppermost,” gives the preference to this primary idea, in view of the Arab. salaf, invertere terram conserendi causa. It is moreover confirmed by salaf, praecedere, which is pervertere modified to praevertere. But how does סֶלֶף mean perversio (Theod. ὑποσκελισμός), in the sense of the overthrow prepared for thy neighbour? The parallels demand the sense of a condition peculiar to the word and conduct of the godless (treacherous), 22:12 (cf. Ex. 23:8), 19:3, thus perversitas, perversity; but this as contrary to truth and rectitude (opp. תֻּמָּה), “perverseness,” as we have translated it, for we understand by it want of rectitude (dishonesty) and untruthfulness. While the sincerity of the upright conducts them, and, so to say, forms their salvus conductus, which guards them against the danger of erring and of hostile assault, the perverseness of the treacherous destroys them; for the disfiguring of truth avenges itself against them, and they experience the reverse of the proverb, “das Ehrlich währt am längsten” (honesty endures the longest). The Chethîb ושׁדם (וְשָׁדָּם) is an error of transcription; the Kerî has the proper correction, יְשָׁדֵּם = יְשָׁדְדֵם, Jer. 5:6. Regarding שָׁדַד (whence שַׁדַּי), which, from its root-signification of making close and fast, denotes violence and destruction, vid., under Gen. 17.
Three proverbs in praise of צדקה:
4 Possessions are of no profit in the day of wrath;
But righteousness delivereth from death.
Prov. 11:4. That which is new here, is only that possessions and goods (vid., regarding הֹון, p. 44) are destitute of all value in the day of the μέλλουσα ὀργή; for יֹום עֶבְרָה, the day of wrath breaking through the limits (of long-suffering), has the same meaning as in the prophets; and such prophetic words as Isa. 10:3, Zeph. 1:18, and, almost in the same words, Ezek. 7:19, are altogether similar to this proverb. The LXX, which translates ἐν ἡμέρᾳ ἐπαγωγῆς, harmonizes in expression with Sir. 5:8, cf. 2:2. Theodotion translates אֵיד, 27:10, by ἐπαγωγή (providence, fate).
5 The righteousness of the blameless smootheth his way,
And by his own wickedness doth the wicked fall.
Prov. 11:5. With the תָּמִים (cf. 1:12), formed after the passive, more than with תָּם, is connected the idea of the perfected, but more in the negative sense of moral spotlessness than of moral perfection. The rectitude of a man who seeks to keep his conscience and his character pure, maketh smooth (יִשֵּׁר, as 3:6, not of the straightness of the line, but of the surface, evenness) his life’s path, so that he can pursue his aim without stumbling and hindrance, and swerving from the direct way; while, on the contrary, the godless comes to ruin by his godlessness—that by which he seeks to forward his interests, and to make a way for himself, becomes his destruction.
6 The rectitude of the upright saveth them,
And in their own covetousness are the faithless taken.
Prov. 11:6. The integrity of those who go straight forward and straight through, without permitting themselves to turn aside on crooked ways, delivers them from the snares which are laid for them, the dangers they encounter; while, on the contrary, the faithless, though they mask their intentions ever so cunningly, are ensnared in their passionate covetousness: the mask is removed, they are convicted, and are caught and lost. Regarding הַוָּה, abyss, overthrow, also stumbling against anything = covetousness, vid., at 10:3, and under Ps. 5:10. The form of the expression 6b follows the scheme, “in the image of God created He man,” Gen. 9:6. The subject is to be taken from the genitive, as is marked by the accentuation, for it gives Mugrash to the וּבְהַוַּת, as if it were the principal form, for וּבְהַוָּה.
Three proverbs regarding destruction and salvation:
7 When a godless man dies, his hope cometh to nought,
And the expectation of those who stand in fulness of strength is destroyed.
Prov. 11:7. We have already remarked in the Introduction that אדם is a favourite word of the Chokma, and the terminological distinction of different classes and properties of men (vid., pp. 29, 30); we read, 6:12, אָדָם בְּלִיַּעַל, and here, as also Job 20:29; 27:13, אָדָם רָשָׁע, cf. 21:29, אִישׁ רָשָׁע, but generally only רָשָׁע is used. A godless man, to whom earthly possessions and pleasure and honour are the highest good, and to whom no means are too base, in order that he may appease this his threefold passion, rocks himself in unbounded and measureless hopes; but with his death, his hope, i.e., all that he hoped for, comes to nought. The LXX translate τελευτήσαντος ἀνδρὸς δικαίου οὐκ ὄλλυται ἐλπίς, which is the converse of that which is here said, 7a: the hope of the righteous expects its fulfilment beyond the grave. The LXX further translate, τὸ δὲ καύχημα (וּתְהִלַּת) τῶν ἀσεβῶν ὄλλυται; but the distich in the Hebr. text is not an antithetic one, and whether אֹונִים may signify the wicked (thus also the Syr., Targ., Venet., and Luther), if we regard it as a brachyology for אַנְשֵׁי אֹונִים, or as the plur. of an adj. אֹון, after the form טֹוב (Elazar b. Jacob in Kimchi), or wickedness (Zöckler, with Hitzig, “the wicked expectation”), is very questionable. Yet more improbable is Malbim’s (with Rashi’s) rendering of this אונים, after Gen. 49:3, Ps. 78:51, and the Targ. on Job 18:12, of the children of the deceased; children gignuntur ex robore virili, but are not themselves the robur virile. But while אונים is nowhere the plur. of אָוֶן in its ethical signification, it certainly means in Ps. 78:51, as the plur. of אֹון, manly strength, and in Isa. 40:26, 29 the fulness of strength generally, and once, in Hos. 9:4, as plur. of אָוֶן in its physical signification, derived from its root-meaning anhelitus (Gen. 35:18, cf. Hab. 3:7), deep sorrow (a heightening of the און, Deut. 26:14). This latter signification has also been adopted: Jerome, expectatio solicitorum; Bertheau, “the expectation of the sorrowing;” Ewald, “continuance of sorrow;” but the meaning of this in this connection is so obscure, that one must question the translators what its import is. Therefore we adhere to the other rendering, “fulness of strength,” and interpret אונים as the opposite of אין אונים, Isa. 40:29, for it signifies, per metonymiam abstracti pro concr., those who are full of strength; and we gain the meaning that there is a sudden end to the expectation of those who are in full strength, and build their prospects thereon. The two synonymous lines complete themselves, in so far as אונים gains by אדם רשׁע the associated idea of self-confidence, and the second strengthens the thought of the first by the transition of the expression from the fut. to the preterite (Fl.). ותוחלת has, for the most part in recent impressions, the Mugrash; the correct accentuation, according to codices and old impressions, is ותוחלת אונים (vid., Baer’s Torath Emeth, p. 10, § 4).
8 The righteous is delivered from trouble,
And the godless comes in his stead.
Prov. 11:8. The succession of the tenses gives the same meaning as when, periodizing, we say: while the one is delivered, the other, on the contrary, falls before the same danger. נֶחֱלָץ (vid., under Isa. 58:11) followed by the historical tense, the expression of the principal fact, is the perfect. The statement here made clothes itself after the manner of a parable in the form of history. It is true there are not wanting experiences of an opposite kind (from that here stated), because divine justice manifests itself in this world only as a prelude, but not perfectly and finally; but the poet considers this, that as a rule destruction falls upon the godless, which the righteous with the help of God escapes; and this he realizes as a moral motive. In itself תַּחְתָּיו may also have only the meaning of the exchange of places, but the LXX translate ἀντʼ αὐτοῦ, and thus in the sense of representation the proverb appears to be understood in connection with 21:18 (cf. the prophetico-historical application, Is. 43:4). The idea of atonement has, however, no application here, for the essence of atonement consists in the offering up of an innocent one in the room of the guilty, and its force lies in the offering up of self; the meaning is only, that if the divinely-ordained linking together of cause and effect in the realms of nature and of history brings with it evil, this brings to the godless destruction, while it opens the way of deliverance for the righteous, so that the godless becomes for the righteous the כֹּפֶר, or, as we might say in a figure of similar import, the lightning conductor.
9 The wicked with his mouth prepareth destruction for his neighbour;
But by knowledge the righteous are delivered from it.
Prov. 11:9. The LXX translate, ἐν στόματι ἀσεβῶν παγὶς (רשׁת?) πολίταις, αἴσθησις δὲ δικαίοις εὔοδας, (יצלחו). There is no reason for changing (with Hitzig and Ewald) the text, which in the form in which it is here translated was before all other translators (Aq., Symmachus, Theodotion, Syr., Targ., Jerome). The accentuation, which separates the two instrumental statements by greater disjunctives from that which follows, is correct. The “three” Greek versions [viz. of Aquila, Theodotion, and Symmachus] translate חָנֵף by ὑποκριτής, which it means in the modern idiom; but in the ancient Hebr. it signifies, him who is resolved upon evil, as in Arab. ḥanyf, him who is resolved upon that which is right: he who turns aside to evil enters on a path far removed from that which is right. In יַשְׁחִית one is reminded (without any etymological reason) of שַׁחַת (pit), and so in יֵחָלְצוּ of מִשְּׁחִיתֹותָם (Ps. 107:20) or a similar word; but בְּדַעַת contains the reference, in this connection not easy to be mistaken, to the hostile purposes of the wicked masked by the words of the mouth, which are seen through by the righteous by virtue of knowledge which makes them acquainted with men. This penetrating look is their means of deliverance.
Three proverbs follow relating to the nature of city and national life, and between them two against mockery and backbiting:
10 In the prosperity of the righteous the city rejoiceth;
And if the wicked come to ruin, there is jubilation.
Prov. 11:10. The בְּ of בְּטוּב denotes the ground but not the object, as elsewhere, but the cause of the rejoicing, like the ב 10b, and in the similar proverb, 29:2, cf. 28:12. If it goes well with the righteous, the city has cause for joy, because it is for the advantage of the community; and if the wicked (godless) come to an end, then there is jubilation (substantival clause for תָּרֹן), for although they are honoured in their lifetime, yet men breathe freer when the city is delivered from the tyranny and oppression which they exercised, and from the evil example which they gave. Such proverbs, in which the city (vicitas) represents the state, the πόλις the πολιτεία, may, as Ewald thinks, be of earlier date than the days of an Asa or Jehoshaphat; for “from the days of Moses and Joshua to the days of David and Solomon, Israel was a great nation, divided indeed into many branches and sections, but bound together by covenant, whose life did not at all revolve around one great city alone.” We value such critical judgments according to great historical points of view, but confess not to understand why קִרְיָה must just be the chief city and may not be any city, and how on the whole a language which had not as yet framed the conception of the state (post-bibl. מְדִינָה), when it would described the community individually and as a whole, could speak otherwise than of city and people.
11 By the blessing of the upright a city is exalted,
But by the mouth of the godless it is broken down.
Prov. 11:11. This verse is related, in the way of confirming it, to v. 10. The LXX, which omits v. 4, here omits 10b and 11a, and combines 10a and 11b into one proverb (vid., Lagarde). The meaning is clear: “by the benedictions and pious prayers of the upright a city rises always to a higher eminence and prosperity; while, on the contrary, the deceitful, arrogant, blasphemous talk of the godless brings ruin to it” (Fl.). The nearest contrast to “by the blessing of the upright” would be “by the cursing of the wicked,” but not in the sense of the poet, who means to say that the city raises itself by the blessing of the upright, and on the contrary, when godless men are exalted, then by their words (whose blessing is no better than their curse) it comes to ruin. קֶרֶת (= קִרְיָה) occurs only four times in Proverbs, and in Job 29:7.
Prov. 11:12. There now follow two proverbs which refer to the intercourse of private life.
He who mocketh his neighbour is devoid of understanding;
But the intelligent man remaineth silent.
14:21 is a proverb similarly beginning with בָּז לְרֵעֵהוּ, 13:13 is another beginning with בָּז לְדָבָר. From this one sees that בּוּז לְ (cf. בָּזָה לְ, Isa. 37:22) does not mean a speaking contemptuously in one’s presence; as also from 6:30, that contemptuous treatment, which expresses itself not in mockery but in insult, is thus named; so that we do not possess a German [nor an English] expression which completely covers it. Whoever in a derisive or insulting manner, whether it be publicly or privately, degrades his neighbour, is unwise (חֲסַר־לֵב as pred., like 6:32); an intelligent man, on the contrary, keeps silent, keeps his judgment to himself, abstains from arrogant criticisms, for he knows that he is not infallible, that he is not acquainted with the heart, and he possesses too much self-knowledge to raise himself above his neighbour as a judge, and thinks that contemptuous rejection, unamiable, reckless condemnation, does no good, but on the contrary does evil on all sides.
13 He who goeth about tattling revealeth secrets;
But he who is of a faithful spirit concealeth a matter.
Carl Friedrich Keil and Franz Delitzsch, Commentary on the Old Testament, vol. 6 (Peabody, MA: Hendrickson, 1996), 167–172.
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