Teks -- Proverbs 30:14-33 (NET)

30:14 There is a generation whose teeth are like swords and whose molars are like knives to devour the poor from the earth and the needy from among the human race. 30:15 The leech has two daughters: “Give! Give!” There are three things that are never satisfied, four that never say, “Enough”– 30:16 the grave, the barren womb, land that is not satisfied with water, and fire that never says, “Enough!” 30:17 The eye that mocks at a father and despises obeying a mother– the ravens of the valley will peck it out and the young vultures will eat it. 30:18 There are three things that are too wonderful for me, four that I do not understand: 30:19 the way of an eagle in the sky, the way of a snake on a rock, the way of a ship in the sea, and the way of a man with a woman. 30:20 This is the way of an adulterous woman: she eats and wipes her mouth and says, “I have not done wrong.” 30:21 Under three things the earth trembles, and under four things it cannot bear up: 30:22 under a servant who becomes king, under a fool who is stuffed with food, 30:23 under an unloved woman who is married, and under a female servant who dispossesses her mistress. 30:24 There are four things on earth that are small, but they are exceedingly wise: 30:25 ants are creatures with little strength, but they prepare their food in the summer; 30:26 rock badgers are creatures with little power, but they make their homes in the crags; 30:27 locusts have no king, but they all go forward by ranks; 30:28 a lizard you can catch with the hand, but it gets into the palaces of the king. 30:29 There are three things that are magnificent in their step, four things that move about magnificently: 30:30 a lion, mightiest of the beasts, who does not retreat from anything; 30:31 a strutting rooster, a male goat, and a king with his army around him. 30:32 If you have done foolishly by exalting yourself or if you have planned evil, put your hand over your mouth! 30:33 For as the churning of milk produces butter and as punching the nose produces blood, so stirring up anger produces strife.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Pro 30:14 - Devour

Extortioners, and cruel oppressors.

Wesley: Pro 30:15 - The horse

leach - An insatiable creature, sucking blood 'till it is ready to burst.

Wesley: Pro 30:15 - Two daughters

The following things resemble the horse - leach in its insatiableness; nothing being more ordinary than to call those persons or things the sons or daughters of those whose examples they imitate.

Wesley: Pro 30:15 - Three

Though he begins with two, yet he proceeds from thence to three, and four, all which are said to be the daughters of the horse - leach.

Wesley: Pro 30:17 - The eye

He that scorneth or derideth his parents, tho' it be but with a look or gesture, and much more when he breaks out into opprobrious words and actions.

Wesley: Pro 30:18 - Wonderful

The way whereof I cannot trace.

Wesley: Pro 30:20 - Such is

So secret and undiscernible.

Wesley: Pro 30:20 - Eateth

The bread of deceit in secret.

Wesley: Pro 30:21 - Four

Which are intolerable in human societies.

Wesley: Pro 30:22 - A servant

For such an one is commonly ignorant, and therefore commits many errors; he is poor, and therefore insatiable, he is proud and imperious, and usually injurious and cruel.

Wesley: Pro 30:22 - A fool

A conceited fool.

Wesley: Pro 30:22 - When

When he abounds in wealth.

Wesley: Pro 30:23 - An odious

Proud, and perverse.

Wesley: Pro 30:23 - Married

For then she displays all those ill humours, which before, she concealed.

Wesley: Pro 30:23 - Is heir

Which great and sudden change transports her beside herself, and makes her insufferably proud and scornful.

Wesley: Pro 30:27 - Bands

Several companies, in exact order.

Wesley: Pro 30:28 - Hands

With her legs, which he calls hands, because they serve her for the same use, to do her work, to weave her web, and to catch gnats or flies.

Wesley: Pro 30:28 - Palaces

Is not only in poor cottages, but many times in palaces also.

Wesley: Pro 30:31 - An he

goat - Which marches in the head of the flock in a grave and stately manner, conducting them with great courage and resolution, and being ready to fight for them, either with beasts or men that oppose him.

Wesley: Pro 30:31 - A king

Heb. a king and his people with him, a king when he hath the hearts and hands of his people going along with him in his undertakings.

Wesley: Pro 30:32 - Thought

Designed any injury against thy neighbour.

Wesley: Pro 30:32 - Lay thine hand

Do not open thy mouth to excuse it, but repent of it, and do so no more.

Wesley: Pro 30:33 - The forcing

The stirring up of wrath, either in a man's self towards others, by giving way to passion; or in others by reproaches, or any other provocations.

Wesley: Pro 30:33 - Bringeth forth

Is the cause of many quarrels.

JFB: Pro 30:11-14 - Four kinds of hateful persons

(1) graceless children, (2) hypocrites, (3) the proud, (4) cruel oppressors (compare on Pro 30:14; Psa 14:4; Psa 52:2) --are now illustrated; (1) Pro 30:15-16, the insatiability of prodigal children and their fate; (2) Pro 30:17, hypocrisy, or the concealment of real character; (3 and 4) Pro 30:18-20, various examples of pride and oppression.

JFB: Pro 30:15-16 - horse leech

Supposed by some to be the vampire (a fabulous creature), as being literally insatiable; but the other subjects mentioned must be taken as this, comparatively insatiable. The use of a fabulous creature agreeably to popular notions is not inconsistent with inspiration.

JFB: Pro 30:15-16 - There are three . . . yea, four

(Compare Pro 6:16).

JFB: Pro 30:17 - The eye

For the person, with reference to the use of the organ to express mockery and contempt, and also as that by which punishment is received.

JFB: Pro 30:17 - the ravens . . . eagles . . . eat

Either as dying unnaturally, or being left unburied, or both.

JFB: Pro 30:18-20

Hypocrisy is illustrated by four examples of the concealment of all methods or traces of action, and a pertinent example of double dealing in actual vice is added, that is, the adulterous woman.

JFB: Pro 30:20 - she eateth . . . mouth

That is, she hides the evidences of her shame and professes innocence.

JFB: Pro 30:21-23

Pride and cruelty, the undue exaltation of those unfit to hold power, produce those vices which disquiet society (compare Pro 19:10; Pro 28:3).

JFB: Pro 30:23 - heir . . . mistress

That is, takes her place as a wife (Gen 16:4).

JFB: Pro 30:24-31

These verses provide two classes of apt illustrations of various aspects of the moral world, which the reader is left to apply. By the first (Pro 30:25-28), diligence and providence are commended; the success of these insignificant animals being due to their instinctive sagacity and activity, rather than strength. The other class (Pro 30:30-31) provides similes for whatever is majestic or comely, uniting efficiency with gracefulness.

JFB: Pro 30:26 - conies

Mountain mice, or rabbits.

JFB: Pro 30:28 - spider

Tolerated, even in palaces, to destroy flies.

JFB: Pro 30:28 - taketh . . . hands

Or, uses with activity the limbs provided for taking prey.

JFB: Pro 30:32

As none can hope, successfully, to resist such a king, suppress even the thought of an attempt.

JFB: Pro 30:32 - lay . . . hand upon thy mouth

"lay" is well supplied (Jdg 18:19; Job 29:9; Job 40:4).

JFB: Pro 30:33 - That is, strife

Or other ills, as surely arise from devising evil as natural effects from natural causes.

Clarke: Pro 30:14

The fourth, The greedy, cruel, and oppressive, and, especially, oppressive to the poor.

Clarke: Pro 30:15 - The horseleech hath two daughters, crying, Give, give

The horseleech hath two daughters, crying, Give, give - " This horseleech,"says Calmet, "is Covetousness, and her two daughters are Avarice and Ambition. They never say, It is enough; they are never satisfied; they are never contented.

Many explanations have been given of this verse; but as all the versions agree in render ing עלוקה alukah the horseleech or blood-sucker, the general meaning collected has been, "There are persons so excessively covetous and greedy, that they will scarcely let any live but themselves; and when they lay hold of any thing by which they may profit, they never let go their hold till they have extracted the last portion of good from it."Horace has well expressed this disposition, and by the same emblem, applied to a poor poet, who seizes on and extracts all he can from an author of repute, and obliges all to hear him read his wretched verses

Quem vero arripuit, tenet, occiditque legendo

Non missura cutem, nisi plena cruoris

Hirudo. De arte poet., ver. 475

"But if he seize you, then the torture dread

He fastens on you till he reads you dead

And like a leech, voracious of his food

Quits not his cruel hold till gorged with blood.

Francis

The word אלוקה alukah , which we here translate horseleech, is read in no other part of the Bible. May it not, like Agur, Jakeh, Ithiel, and Ucal, be a proper name, belonging to some well-known woman of his acquaintance, and well known to the public, who had two daughters notorious for their covetousness and lechery? And at first view the following verse may be thought to confirm this supposition: "There are three things that are never satisfied, yea, four things say not, It is enough."The grave, the barren womb the earth, the fire. What an astonishing simiiarity there is between this and the following institute, taken from the Code of Hindoo Laws, chapter 20, sec. i., p. 203

"A woman is never satisfied with the copulation of man, no more than a fire is satisfied with burning fuel; or the main ocean is with receiving the rivers; or death, with the dying of men and animals."You can no more satisfy these two daughters of Alukah than you can the grave, etc

Some of the rabbins have thought that alukah signifies destiny, or the necessity of dying, which they say has two daughters, Eden and Gehenna, paradise and hell. The former has never enough of righteous souls; the latter, of the wicked. Similar to them is the opinion of Bochart, who thinks alukah means destiny, and the two daughters, the grave and hell; into the first of which the body descends after death, and into the second, the soul

The Septuagint gives it a curious turn, by connecting the fifteenth with the sixteenth verse: Τῃ Βδελλῃ θυγατερες ησαν αγαπησει αγαπωμεναι, και αἱ τρεις αὑται ουκ ενεπιμπλασαν αυτην, και ἡ τεταρτη ουκ ηρκεσθη ειπειν· Ἱκανον ; "The horseleech had three well-beloved daughters; and these three were not able to satisfy her desire: and the fourth was not satisfied, so as to say, It is enough.

After all, I think my own conjecture the most probable. Alukah is a proper name, and the two daughters were of the description I have mentioned.

Clarke: Pro 30:17 - The eye that mocketh at his father

The eye that mocketh at his father - This seems to be spoken against those who curse their father, and do not bless their mother, Pro 30:11

Clarke: Pro 30:17 - The ravens of the valley

The ravens of the valley - Those which frequent the places where dead carcasses and offal are most likely to be found. The raven, the crow, the rook, the daw, the carrion crow, and the Cornish chough, appear to be all of the same genus. Some of them live on pulse and insects; others, the raven in particular, live on carrion

Clarke: Pro 30:17 - The young eagles shall eat it

The young eagles shall eat it - The mother eagle shall scoop out such an eye, and carry it to the nest to feed her young. Many of the disobedient to parents have come to an untimely end, and, in the field of battle, where many a profligate has fallen, and upon gibbets, have actually become the prey of ravenous birds.

Clarke: Pro 30:19 - The way of an eagle

The way of an eagle - I borrow, with thanks, the very sensible note of the Rev. Mr. Holden on this passage

"The particle כן ken plainly shows that Pro 30:19 and Pro 30:20 are to be taken in connection; consequently, it is a comparison between the way of an adulterous woman, and the way of the things here described

"The adulterous woman goes about in search of her deluded victim, like as the eagle takes its flight into the air to spy out its prey. She uses every species of blandishment and insinuation to allure and beguile, as the serpent employs its windings and sinuous motions to pass along the rocks; she pursues a course surrounded with danger, as a ship in the midst of the sea is continually exposed to the fury of the tempest, and the hazard of shipwreck; and she tries every means, and exercises all her sagacity, to prevent the discovery of her illicit enjoyments, as a man attempts to conceal his clandestine intercourse with a maid. Such is the conduct of a lewd woman, marked by specious dissimulation and traitorous blandishment; she eateth and wipeth her mouth-she indulges her adulterous lust, yet artfully endeavors to conceal it, and with unblushing countenance asserts her innocence, exclaiming, I have done no wickedness.

Chaucer’ s January and May is an excellent comment on such wiles and protestations

Clarke: Pro 30:19 - The way of a man with a maid

The way of a man with a maid - בעלמה bealmah with or in a maid; but one of De Rossi’ s MSS. has בעלמיו bealmaiv , in his youth; and with this the Septuagint, ev neothti, the Vulgate, in adolescentia, the Syriac and the Arabic agree; and so also my own MS. Bible: - The weie of a man in his waxing youthe. Dr. Kennicott, in a sermon preached at Onsford, 1765, p. 46, has defended the reading of the versions, corroborating it by two MSS., one in the Harleian, and the other in the Bodleian library, besides that mentioned by De Rossi. See De Rossi’ s Var. Lect. Certainly the way of a man in his youth contains too many intricacies for human wisdom to explore. He only who searches the heart knows fully its various corrupt principles, and their productions. The common reading may refer to the formation of a child in the womb. But some have understood it of the immaculate conception. See my note on Mat 1:23 (note), where the subject is largely considered

If we take the four things which Agur says were too wonderful for him, in their obvious sense, there is little difficulty in them

1.    The passage which a bird makes through the air

2.    That which is made by a serpent on a rock; and

3.    That made by a ship through the sea, are such as cannot be ascertained: for who can possibly show the track in which either of them has passed

And as to the fourth, if it refer to the suspected incontinence of one reputed a virgin, the signs are so equivocal, as to be absolutely unascertainable. The existence of the hymen has been denied by the ablest anatomists; and the signs of continence or incontinence, except in the most recent cases, are such as neither man nor woman can swear to, even to the present day; and they were certainly not less difficult to Agur and his contemporaries. I shall carry this matter no farther.

Clarke: Pro 30:21 - For three things the earth is disquieted, and for four which it cannot bear

For three things the earth is disquieted, and for four which it cannot bear - This is another enigma. Four things insupportable to men. 1. A slave, when he becomes ruler. 2. An overfed fool. 3. An ill-tempered woman, when mistress of a family. And, 4. A servant maid, when the rule of the house is committed to her

1.    A slave, when he comes to bear rule, is an unprincipled tyrant. It has been often observed both in America and in the West Indies, when it was judged necessary to arm some of the most confidential slaves, that no regiments were used so cruelly in the drill, etc., as those black regiments that had black officers

2.    The overfed fool. The intellectually weak man, who has every thing at his command, has generally manners which none can bear; and, if a favourite with his master, he is insupportable to all others

3.    An ill-tempered woman, when she gets embarrassed with domestic cares, is beyond bearing

4.    A servant maid, when, either through the death of the mistress, or the sin of the husband, she is in fact exalted to be head over the family, is so insolent and impudent, as to be hateful to every one, and execrated by all.

Clarke: Pro 30:24 - There be four things

There be four things - Of which it is said, they are very little but very wise. 1. The ants. 2. The rabbits. 3. The locusts. 4. The spider

1.    The ants show their wisdom by preparing their meat in the summer, seeking for it and storing it when it may be had; not for winter consumption, for they sleep all that time; but for autumn and spring. See the note on Pro 6:6 (note). The ants are a people; they have their houses, towns, cities, public roads, etc. I have seen several of these, both of the brown and large black ant

2.    The rabbits act curiously enough in the construction of their burrows; but the word שפן shaphan probably does not here mean the animal we call coney or rabbit. It is most likely that this is what Dr. Shaw calls the Daman - Israel; a creature very like a rabbit, but never burrowing in the ground, but dwelling in clefts and holes of rocks

3.    The locusts. These surprising animals we have already met with and described. Though they have no leader, yet they go forth by troops, some miles in circumference, when they take wing

4.    The spider. This is a singularly curious animal, both in the manner of constructing her house, her nets, and taking her prey. But the habits, etc., of these and such like must be sought in works on natural history.

Clarke: Pro 30:29 - There be three things which go well

There be three things which go well - Here is another set of emblems; four things which walk beautifully and with majesty. 1. The lion. 2. The greyhound. 3. The he-goat. And, 4. A king

1.    Nothing can be more majestic than the walk of the lion. It is deliberate, equal, firm, and in every respect becoming the king of the forest

2.    The greyhound. זרזיר מתנים zarzir mothnayim , the girt in the loins; but what this beast is we do not distinctly know. It is most likely that this was the greyhound, which in the East are remarkably fine, and very fleet. Scarcely any thing can be conceived to go with greater fleetness, in full chase, than a greyhound with its prey in view: it seems to swim over the earth

3.    The goat, תיש tayish . This is generally allowed to be the he-goat; and how he walks, and what state he assumes, in the presence of his part of the flock, every one knows, who has at all noticed this animal. The ram also, which some suppose to be intended, is both fierce and majestic at the head of the sheep

4.    And a king, against whom there is no risi,nv up. That is, a king whose court, counsels, and troops, are so firmly united to him, as to render all hopes of successful conspiracy against him utterly vain. He walks boldly and majestically about, being safe in the affections of his people. But the Hebrew is singular; it makes but two words; and these are they, ומלך אלקום umelech Alkum , "and King Alkum."It is a doubt whether this may not be a proper name, as Agur abounds in them; see Ithiel, Ucal, and probably Alukah, Pro 30:15. But it is said, "We know nothing of a king named Alkum."True; nor do we know any thing of Agur, Ithiel, Ucal, to say nothing of Alukah. And this might have been some remarkable chieftain, who carried his victories wherever he went, and was remarkably fortunate. If, however, we separate the word into אל al , "not,"and קום kum , "he arose,"we may make the interpretation above given.

Clarke: Pro 30:32 - If thou hast done foolishly

If thou hast done foolishly - And who has not, at one time or other of his life

Clarke: Pro 30:32 - Lay thine hand upon thy mouth

Lay thine hand upon thy mouth - Like the leper; and cry to God, Unclean! unclean! and keep silence to all besides. God will blot out thy offense, and neither the world nor the Church ever know it, for he is merciful; and man is rarely able to pass by a sin committed by his fellows, especially if it be one to which himself is by nature not liable or inclined.

Clarke: Pro 30:33 - And the wringing

And the wringing - Who hugeli snytith drawith out blood. - Old MS. Bible. This is well expressed in homely phrase. The Septuagint have, "draw the milk, and you may have butter; if you press the nostrils you may bring out blood; and if you draw out your discourse to a great length, you may have strife and contention."Avoid, therefore, all strong excitements and irritations. Coverdale’ s translation of this verse is very simple: "Whoso chyrneth mylck maketh butter; he that rubbeth his nose maketh it blede; and he that causeth wrath bryngeth forth strife."

Defender: Pro 30:25 - The ants

Agur, in Pro 30:24-31, draws spiritual lessons for man from the instincts of animals created by God, specifically referring to ants, conies, locusts, spiders, lions, greyhounds, and goats - seven animals representing all animals (Job 12:7-9)."

TSK: Pro 30:14 - whose // to devour

whose : Pro 12:18; Job 29:17; Psa 3:7, Psa 52:2, Psa 57:4, Psa 58:6; Dan 7:5-7; Rev 9:8

to devour : Pro 22:16, Pro 28:3; Psa 10:8, Psa 10:9, Psa 12:5, Psa 14:4; Ecc 4:1; Isa 32:7; Amo 2:7, Amo 4:1, Amo 8:4; Mic 2:1, Mic 2:2, Mic 3:1-5; Hab 3:14; Zep 3:3; Mat 23:14; Jam 5:1-4

TSK: Pro 30:15 - The horseleach // Give // There // It is enough

The horseleach : Isa 57:3; Eze 16:44-46; Mat 23:32; Joh 8:39, Joh 8:44

Give : Isa 56:11, Isa 56:12; Hos 4:18; Mic 7:3; Rom 16:18; 2Pe 2:3, 2Pe 2:13-15; Jud 1:11, Jud 1:12

There : Pro 30:21, Pro 30:24, Pro 30:29, Pro 6:16; Amo 1:3, Amo 1:6, Amo 1:9, Amo 1:11, Amo 1:13, Amo 2:1, Amo 2:4

It is enough : Heb. Wealth

TSK: Pro 30:16

Pro 27:20; Hab 2:5

TSK: Pro 30:17 - eye // the ravens // valley

eye : Pro 30:11, Pro 20:20, Pro 23:22; Gen 9:21-27; Lev 20:9; Deu 21:18-21; 2Sa 18:9, 2Sa 18:10, 2Sa 18:14-17

the ravens : 1Sa 17:44; 2Sa 21:10

valley : or, brook

TSK: Pro 30:18 - too

too : Job 42:3; Psa 139:6

TSK: Pro 30:19 - way of an // midst // and the

way of an : Job 39:27; Isa 40:31

midst : Heb. heart

and the : Exo 22:16

TSK: Pro 30:20

Pro 7:13-23; Num. 5:11-30

TSK: Pro 30:22 - a servant // a fool

a servant : Pro 19:10, Pro 28:3; Ecc 10:7; Isa 3:4, Isa 3:5

a fool : 1Sa 25:3, 1Sa 25:10, 1Sa 25:11, 1Sa 25:25, 1Sa 25:36-38, 1Sa 30:16

TSK: Pro 30:23 - an odious // an handmaid

an odious : Pro 19:13, Pro 21:9, Pro 21:19, Pro 27:15

an handmaid : Pro 29:21

TSK: Pro 30:24 - little // exceeding wise

little : Job 12:7

exceeding wise : Heb. wise, made wise

TSK: Pro 30:25

The ants may truly be called a people, as they have houses, towns, public roads, etc.; and shew their wisdom and prudence by preparing their meat in due season.

Pro 6:6-8

TSK: Pro 30:26

Lev 11:5; Psa 104:18

TSK: Pro 30:27 - The locusts // by bands

The locusts : Exo 10:4-6, Exo 10:13-15; Psa 105:34; Joe 1:4, Joe 1:6, Joe 1:7, Joe 2:7-11, Joe 2:25; Rev 9:3-11

by bands : Heb. gathered together

TSK: Pro 30:30

Num 23:24; Jdg 14:18

TSK: Pro 30:31 - greyhound // against

greyhound : or, horse, Heb. girt in the lions

against : Pro 16:14, Pro 20:2; Dan 3:15-18

TSK: Pro 30:32 - thou hast done // lay

thou hast done : Pro 26:12; Ecc 8:3

lay : Pro 17:28; Job 21:5, Job 40:4; Ecc 8:4; Mic 7:16, Mic 7:17; Rom 3:19

TSK: Pro 30:33 - so

so : Pro 15:18, Pro 16:28, Pro 17:14, Pro 26:21, Pro 28:25, Pro 29:22

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Pro 30:14

Extortioners, and cruel oppressors, who grind the faces of the poor.

Poole: Pro 30:15 - The horseleech // hath two daughters // Crying, Give, give // There are three things // Give, give

The horseleech an insatiable creature, sucking blood till it be ready to burst,

hath two daughters which are either,

1. The two forks into which her tongue is divided, and wherewith she sucks: but those who have more accurately observed and described the frame of that creature tell us that they have no tongue, and that they suck either by three little teeth, or several parts of the mouth gathered and compressed together. Or rather,

2. The following things, which resemble the horse leech in its insatiableness; nothing being more ordinary than to call those persons or things the sons or daughters of those whose examples they imitate. And whereas it is objected, that they are not only two, but three , yea, four , as is said in the next clause, the answer is easy, that though he begin with two, yet he proceeds from thence to three, and four, all which are said to be the daughters of the horseleech, if the words be rendered commodiously, and as they are in the Hebrew, as we shall presently see.

Crying, Give, give never filled, and always craving, and ready to receive more and more.

There are three things or, yea, (which may be understood in this, as it is in our translation of the next clause,) they (to wit, the daughters of the horseleech) are three; that are never satisfied; which is added partly to explain the former clause,

Give, give and to show the cause of that excessive desire of more, because they were not contented with what they had; and partly to give the reason why he calls them the daughters of the horseleech . Yea, four things say not ; or, yea, they (the daughters forementioned) are four , which say not .

Poole: Pro 30:16 - The barren womb // The earth // The fire

The barren womb for as the Israelitish women did generally and vehemently desire many children, for divers reasons elsewhere mentioned; so those who were barren amongst them were most eager in those desires, as we see in Rachel, Gen 30:1 , and as in all other cases persons most prize and thirst after those good things which they want.

The earth which when it is dry thirsts for rain, and in a little time sucks up great quantities of water, and gapes for more.

The fire which continually burns as long as there is any combustible matter left for it.

Poole: Pro 30:17 - The eye that mocketh at his father // The ravens of the valley shall pick it out // The young eagle

The eye that mocketh at his father he that scorneth or derideth his parents, though it be but with a look or gesture, and much more when he breaks out into opprobrious words and actions.

The ravens of the valley shall pick it out he shall die an unnatural, and untimely, and ignominious death, and after death shall lie unburied, and so be exposed to the birds and beasts of prey, and, amongst others, to the crows or ravens, who use to feed upon dead carcasses, and particularly to pick out their eyes, as is noted by all sorts of writers; of which see my Latin Synopsis. He saith, the ravens oft he valley, either because they most delight in valleys, or with a particular respect unto that valley near Jerusalem, which was called the valley of dead bodies, Jer 31:40 , from the carcasses cast out there, to which therefore the ravens resorted in great numbers, according to their manner or, as others render, the ravens of the brooks, because they are of a hot and dry temper, and therefore delight in places adjacent to the brooks of water.

The young eagle which also preyeth upon dead carcasses and especially upon their eyes, as the ravens do, the reason being the same in both, whether it be the softness of that part which makes it more easy to them to take, or from the pleasant taste of it.

Poole: Pro 30:18

The way whereof I cannot trace or find out.

Poole: Pro 30:19 - The way of an eagle in the air // The way of a serpent upon a rock // The way of a ship in the midst of the sea

The way of an eagle in the air either,

1. The manner of her flight, which is exceeding high, and swift, and strong. Or rather,

2. The way or part of the air through which she passeth, without leaving any print or sign in it, which though it be true of all birds, yet is here attributed to the eagle, of whom this is more true, because she flies out of sight, where neither her body nor any sign of it can be discerned.

The way of a serpent upon a rock where she leaves no impression, nor slime, nor token where she was, as she doth in softer bodies, and as birds leave their feathers there.

The way of a ship in the midst of the sea which though at present it make a furrow, yet is speedily closed again. The way of a man with a maid; either,

1. The various methods and artifices which young men use to entice or persuade young virgins, either to honest love and marriage, or to unlawful lust and uncleanness. Or rather,

2. The impure conversation of a man with one who goeth under the name of a maid, but is not so in truth, which is managed with so much secrecy and cunning that it can very hardly be discovered; which exposition agrees best with the foregoing. similitudes referred to it, and with the following verse.

Poole: Pro 30:20 - Such // is the way of an adulterous woman // She eateth // Wipeth her mouth // Saith, I have done no wickedness

Such so secret and undiscernible,

is the way of an adulterous woman of her who, though she be called and accounted a maid yet in truth is an adulteress: not a common strumpet, for of such the following words are not true, but one that secretly lives in the sin of adultery or fornication.

She eateth to wit, the bread of deceit in secret , by which is understood the act of filthiness, Pro 9:17 20:17 , which such persons do as greedily desire, and as delightfully feed upon, as hungry persons do upon bread. Thus chastely doth the Holy Ghost express the most filthy actions, to teach us to avoid all immodest and obscene speeches as well as actions.

Wipeth her mouth as a child doth when it hath eaten some forbidden food, and would not be discovered.

Saith, I have done no wickedness denies the fact, and avoweth her innoceney.

Poole: Pro 30:21 - The earth is disquieted // Which it cannot bear

The earth is disquieted either,

1. The earth itself trembleth and is moved; so it is an hyperbole. Or rather,

2. The inhabitants of the earth. They do by their insolence and impudence cause great and dreadful disturbances in the places where they live.

Which it cannot bear which are intolerable in human societies.

Poole: Pro 30:22 - When he reigneth // A fool // when he is filled with meat

When he reigneth when he is advanced to great power and dignity; for such a one is ignorant and unfit for his place, and therefore commits many errors; he is poor, and therefore an insatiable oppressor, according to Pro 28:3 ; he is proud and imperious, and being maligned and hated by others, he is provoked to hate them, and to be injurious and cruel to them.

A fool a conceited and wilful fool, or all obstinately wicked man,

when he is filled with meat either,

1. When he is glutted with meat or drink, which dulls men’ s reason, and heats their blood, and stirs them up to many insolencies. Or rather,

2. When he abounds in wealth, which in that case is like a sword in a madman’ s hand, being an instrument and occasion of innumerable wickednesses and mischiefs, as appears from common experience.

Poole: Pro 30:23 - Odious // When she is married // That is heir to her mistress

Odious proud, and perverse, and full of hateful and offensive qualities.

When she is married for then she displayeth and exerciseth all those ill humours, which before for her own ends she concealed; then she is puffed up, and imperious, and becomes intolerable to her own family, and to her relations and neighbours.

That is heir to her mistress that possesseth her estate, either by the gift of her mistress, into whose favour she had insinuated herself by her cunning and officious carriage; or rather by the marriage of her master, which great and sudden change transports her beside herself, and makes her insufferably proud, and scornful, and injurious to all that converse with her.

Poole: Pro 30:24

Comparatively to other brute creatures. They act very wisely and providently, not from any reason which they have, but by the direction of Divine Providence, which secretly guides them to do those things for their own preservation which are most agreeable to the rules of wisdom. The design of this observation is either,

1. To commend wisdom to us, and to teach us to imitate the providence of these creatures, as we are provoked to imitate their diligence, Pro 6:6 . Or,

2. To keep us from being proudly conceited of our own wisdom, because we are either equalled or exceeded therein by the unreasonable creatures in the wise conduct of their affairs. Or,

3. To direct us to whom to resort for wisdom when we want and desire it, even to that God who is able to inspire wisdom even into the brute creatures.

Poole: Pro 30:25 - People // They prepare their meat in the summer

People which title is oft given to the unreasonable creatures, both in Scripture, as Joe 1:6 2:2 , and in Homer, and Virgil, and divers other authors.

They prepare their meat in the summer of which See Poole "Pro 30:6" , See Poole "Pro 30:7" , See Poole "Pro 30:8" .

Poole: Pro 30:26

In rocky ground, or in the holes of rocks, for their safety against their too potent enemies.

Poole: Pro 30:27 - Have no king // By bands

Have no king to rule and order them.

By bands in great numbers, and in several companies, and in exact order, as is observed in Scripture, as Jud 6:5 7:12 Joe 1:6 2:7 , and by other writers.

Poole: Pro 30:28 - The spider taketh hold // Is in kings’ palaces

The spider taketh hold of the thread which she spins out of her own bowels with her hands; with her legs, which he calls hands, because they serve her for the same purpose, to do her work, to weave her web, and to catch gnats or flies, &c.

Is in kings’ palaces is not only in poor cottages, but many times in palaces also, where she makes a shift to keep her abode, notwithstanding all the care and pains which is taken to sweep and cleanse it.

Poole: Pro 30:29

That walk decently, and with great alacrity and courage; which are here commended to us to imitate in the management of our affairs.

Poole: Pro 30:30

He doth not flee from his pursuers, whether men or beasts, but walketh away with a slow and majestic pace, as is observed by Aristotle, and many others.

Poole: Pro 30:31 - A greyhound // An he-goat // A king, against whom there is no rising up

A greyhound called in Hebrew, girt in the lions ; either because its loins are slender, and as it were girt up into a little compass, and tight or well trussed up: or because of its great agility and swiftness; for the girding of the loins was used for expedition in going or working. Or, as it is rendered by others a horse , to wit, a war-horse, having his armour girt about him, and marching to the battle, which he doth with great majesty and courage, as God himself observes at large, Job 39:19 , &c.

An he-goat which marcheth in the head of the flock in grave and stately manner, conducting them with great courage and resolution, and being ready to fight for them, either with beasts or men that oppose him; whence great captains are oft compared to he-goats, as Isa 14:9 Jer 1 8 Da 8:5,21 Zec 10:3 .

A king, against whom there is no rising up a mighty and victorious king, whose power none can withstand, who therefore goeth hither and thither, and proceedeth in his affairs with invincible courage and majesty. But this place, with the variation of one Hebrew point, reading ammo for immo , may be rendered, as a very learned man observes, a king, and his people with him; a king when he hath the hearts and hands of his people going along with him in his undertakings.

Poole: Pro 30:32 - In lifting up thyself // Thought evil // Lay thine hand upon thy mouth

In lifting up thyself either,

1. By rebellion or sedition against the king last mentioned. Or,

2. By anger or wrath, of which he speaks in the next verse. But this verse hath no necessary dependence either upon the foregoing or following verse. Or,

3. Through thy pride, which makes men carry themselves very foolishly, and scornfully, and injuriously, and is the root of contention, as was observed, Pro 13:10 .

Thought evil i.e. designed any mischief or injury against thy neighbour.

Lay thine hand upon thy mouth to wit, to shut it. Be silent, as this phrase is used, Job 21:5 29:9 . Restrain thyself, do not speak one word, much less do any thing tending to the accomplishment of it; do not open thy mouth to justify or excuse it, but silently and seriously consider the evil of it, and repent of it, and do so no more.

Poole: Pro 30:33 - The forcing of wrath // Bringeth forth strife

The forcing of wrath the stirring up of wrath, either,

1. In a man’ s self towards others, by giving way to passion, or by fixing his thoughts upon those things which may inflame it. Or,

2. In others by reproaches, injuries, or any other provocations.

Bringeth forth strife is the cause of many quarrels, and much mischief among men.

PBC: Pro 30:15

Surely the horseleach is connected with the three, yea, four things that follow, things that are never satisfied. The horseleach clings to its object of desire until it is filled in a gluttonous manner, while taking the very life out of its victim. Once it is full, and the victim thinks it has left, its children are not far behind. They see the pleasure their mother has enjoyed, and become even more gluttonous than she, attacking the same victim.

In this passage, we are being warned against greed, covetousness, and never being satisfied: desiring the things that we don’t have, desiring the things that we cannot have, not being satisfied with what we do have, wasting that which is given to us.

1.   The grave is continually given the object of its desire, but is never satisfied. Its void is never filled and it always has room for more.

2.   The barren womb cannot have the object of her desire but never becomes reconciled to this fact. Her overwhelming desire overshadows any joy that she might have had otherwise.

3.   The earth that is not filled with water continually takes in that which it needs but the water is dispersed in an unpredictable and inconsistent manner. The need is fulfilled but wasted and more is demanded.

4.   The fire consumes everything given to it and cannot survive without having more.

We concentrate on the object of our desire to the point that nothing else matters. In spite of the manifold blessings of God, we are not satisfied until we are given that which we long after or lust after. Then, when we have our heart’s desire, that is still not enough. We’ve tasted it, it was good, we want more, we may have wasted it, spent it foolishly, so we are even more dissatisfied than before; our appetite is never quenched.

231

Haydock: Pro 30:15 - The horse-leech

The horse-leech: concupiscence, which hath two daughters that are never satisfied, viz., lust and avarice. (Challoner)

Haydock: Pro 30:16 - Womb // Enough

Womb. Septuagint, "the love of a woman," (Haydock) a harlot, or rather Hebrew, "a barren woman." ---

Enough. The more fuel, the brighter the flame. These four similitudes may denote cruelty, lust, avarice, and prodigality; (Calmet) or the first and last may be understood (Haydock) of envy and ambition. (Worthington)

Haydock: Pro 30:17 - Labour

Labour. Septuagint, &c., "old age." Hebrew, "the obedience or admonition." Those who curse their parents, were sentenced to death, Leviticus xx. 6.

Haydock: Pro 30:19 - Youth

Youth. Hebrew, "a virgin." The "conception of a mighty man (the Messias; Haydock) in a virgin," is fitly compared to the flight of an eagle in the air, which leaves no trace behind, and is the most difficult to comprehend. See Jeremias xxxi. 22.; Univ. Hist. iii. p. 144, note. Isaiah vii. 14.; Parkhurst in alm. (Haydock) ---

Some of the Jews have admitted this explanation. (Cornelius a Lapide) ---

Others understand that the marks of virginity are equivocal; (Bossuet, &c.) or, if we stick to the Vulgate and Septuagint, the difference betwixt a child and a young man is extremely great, and almost incomprehensible. (Calmet) ---

Young people who follow their carnal appetite, can no more give an account of their actions than of the course of an eagle, &c. (Worthington) ---

His wanderings are manifold. The Hebrew seems to contain a prophecy of Christ's conception.

Haydock: Pro 30:23 - Mistress

Mistress, and is married to her master. She will generally prove insolent; like slaves on the throne, Regnabit sanguine multo ad regnum quisquis venit ab exilio. (Suetonius, Tib. 59.) (Calmet)

Haydock: Pro 30:27 - Bands

Bands, like an army. When one rises or falls, all do the like. They are so numerous in the East, as to darken the sun and spread destruction, Joel i., and ii. (Calmet)

Haydock: Pro 30:28 - The stellio

The stellio. A kind of house lizard, marked with spots like stars, from whence it has its name. (Challoner) ---

Hebrew semamith. (Haydock) ---

It probably provides food against the stormy season, like ants. (Bochart) (Calmet) ---

Others understand "the spider," (Kimchi) or "monkey." (Vatable, &c.)

Haydock: Pro 30:30 - Meeteth

Meeteth. If he retreat, he looks back with disdain, till the woods conceal the turpitude of his flight. (Pliny, [Natural History?] viii. 16.)

Haydock: Pro 30:31 - Loins // Whom

Loins. It rules, and is even terrible to lions. (Pliny x. 21.) ---

The terms of the original are found nowhere else, and some understand the horse, the bee, and a soldier in arms. (Calmet) ---

Whom. Hebrew, "and Alkum with him." (Montanus) ---

But we know no animal or king of this name;; and it may imply, "in the midst of his court," or "assembly." (Chaldean) Some Latin copies read, Et Rex, nec est qui resistat ei, (Sixtus V.) which is more conformable to the Hebrew, (Calmet) and is here translated, though the Vulgate read, Nec est rex qui, &c. These four emblems (Haydock) denote fortitude, chastity, order, and justice.

Haydock: Pro 30:32 - Mouth

Mouth. Fools ought not to govern. (Worthington) ---

Many might have been deemed wise, if they had continued in a lower station. (Calmet) ---

Hebrew, "If thou hast acted foolishly in raising thyself, and if thou hast entertained evil thoughts, put thy hand to thy mouth." (Haydock) ---

Chaldean, "put not thy," &c. Give not way to pride, or to insolent language. (Calmet)

Haydock: Pro 30:33 - And // Strife

And. Hebrew, "For he who presseth milk." (Calmet) ---

Protestants, "Surely the churning of milk bringeth for butter," &c. (Haydock) ---

Strife. Moderation is necessary, (Calmet) in all actions. (Worthington)

Gill: Pro 30:14 - There is a generation whose teeth are as swords // and their jaw teeth as knives // to devour the poor from off the earth, and the needy from among men

There is a generation whose teeth are as swords,.... As sharp as swords; like such the beasts of prey have; cruel, barbarous, and inhuman creatures; see Psa 57:4;

and their jaw teeth as knives; exceeding sharp and biting:

to devour the poor from off the earth, and the needy from among men: by their tyranny, oppression, and cruelty, to deprive them of the little they have; and even to take away their lives from them, and utterly destroy them; of this disposition are all tyrants and persecutors: such were Rome Pagan, compared to a red dragon in the times of the ten Heathen persecutions; and such is Rome Papal, signified by a beast, like a leopard, bear, and lion; and which has been drunk with the blood of the saints.

Gill: Pro 30:15 - The horse leech hath two daughters, crying, Give, give // there are three things // that are never satiated: yea, four things say not, It is enough

The horse leech hath two daughters, crying, Give, give,.... Or "the blood sucker" ^l; so it began to be called in the times of Pliny ^m, to which the last generation of men may well be compared; blood thirsty creatures, that never have enough, and are not satisfied with the flesh of men, nor with their blood; and such particularly the Papists are: and not only this generation of men, but there are three or four things besides, which resemble the horse leech for its insatiableness; for the horse leech has not two daughters only, but more. Some, by her two daughters, understand the two forks of its tongue, which some naturalists say it has; though later ones, and more diligent inquirers into those things, find it has not; but either with its three teeth, or by the compression of its mouth on all sides, sucks the blood, and will not let go until it is filled with it ⁿ: others have proposed the two sorts of leeches as its daughters, the sea leech, and that which is found in fenny and marshy places. But it is best, by its daughters, to understand such that resemble it, and are like unto it; as those that are of like nature and quality, and do the same things as others, are called their children; see Mat 23:31, 1Jo 3:10; and so the number of its daughters, which are always craving and asking for more, and are never satisfied, are not only two, but more, as follows;

there are three things; or, " yea, there are three things"

that are never satiated: yea, four things say not, It is enough; not two only, but three, and even four, that are quite insatiable and are as follow. The Syriac version renders the whole thus,

"the horse leech hath three beloved daughters; three, "I say", they are, which are not satisfied; and the fourth says not, It is enough.''

Some, as Abendana observes, interpret it of hell, by a transposition of the letters; because everyone that perverts his ways descends thither. Bochart ^o interprets it of fate, and so Noldius ^p: and Schultens renders the word, the most monstrous of evils; it signifying in the Arabic language, as he observes, anything monstrous and dreadful; such as wood demons, serpents, and dragons, which devour men and beasts. Suidas ^q, by the "horse leech", understands sin, whose daughters are fornication, envy, and idolatry, which are never satisfied by evil actions, and the fourth is evil concupiscence.

Gill: Pro 30:16 - The grave // and the barren womb // the earth that is not filled with water // and the fire that saith not, It is enough

The grave,.... Which is the first of the four daughters, or insatiable things, which resemble the horse leech: the grave is the house appointed for all living; it stands ready for them, it is open to receive them when dead; and though such multitudes have been put into it, since death reigned in the world, yet it is not full, it waits for more; nor will its mouth be shut till the last enemy, death, is destroyed; see Pro 27:20; This is an emblem of a covetous man, who enlarges his desire as hell or the grave; and is never satisfied with gold, silver, and increase of substance he has, but is always craving more;

and the barren womb; the second daughter, that cries, Give, give, as Rachel, "give me children, or I die", Gen 30:1, barren women are oftentimes impatient for children, as she was; and importunate, as Hannah; and as the Israelitish women were before the coming of the Messiah, each hoping he might be born of them; especially before it was so clearly known that he should be born of a virgin: though it may be rather the barren womb of harlots is here meant, and who are generally barren, and whose lust is insatiable; and this may be an emblem of lust, which is never satisfied; whether it be a lust of riches, or of honour, or of uncleanness, or of sensual pleasures;

the earth that is not filled with water; which is dry and parched, and opens and gapes; and though large quantities of rain may fall upon it, which it greedily drinks in; yet is not seen, nor is it filled with it, but it thirsts for more: this may be an emblem of good men, that have received abundance of the grace of God; and though they thirst not after sin, as they before did, and others do; yet thirst after God, more knowledge of him, and communion with him, and for more grace, like the dry and thirsty land, and cannot have enough of it; see Joh 4:13; or rather of wicked men, who drink up iniquity like water, and yet never have their fill of it to their satisfaction. This is the third thing, and the fourth follows:

and the fire that saith not, It is enough; but let what fuel will be cast into it, it devours it, and still wants more: by the Egyptians, as Herodotus ^r relates, fire is reckoned an animated beast, which devours all it can lay hold on; and when it is filled with food, it dies with that which is devoured by it. Such is the fire of divine wrath, hell fire, in which sinners are, as thorns and briers; and which is unquenchable, everlasting, burns for ever and ever; the Tophet, ordained of old, deep and large, the pile thereof is fire and much wood, kindled by the breath of the Lord, like a stream of brimstone, Isa 30:33. These are the four daughters of the horse leech which resemble that in its insatiableness. Jarchi makes mention of some that interpret the horse leech of "sheol", or the state of the dead; and the two daughters, of paradise and hell; the one says, "Give me the righteous"; and the other says, "Give me the wicked." Aben Ezra applies these four to the four generations before spoken of; the grave, into which are cast the generation of those that curse their father, and die before their time; the barren womb, the generation of those that are not washed from the filthiness of whoredom, and have no children; the earth not filled with water, the proud and haughty, who are humbled by famine; and the fire is that which descends from heaven, to consume the generation that destroy the poor and oppress the needy, as fire came down upon them in the days of Elijah. Jarchi takes notice of a Midrash, which applies these four things to the four monarchies; as it does also all the four things after mentioned.

Gill: Pro 30:17 - 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

The eye that mocketh at his father,.... At his advice, admonitions, and instructions; looks upon him with scorn and disdain, and treats him as a weak, silly, old man: here Agur returns to the first generation he had observed;

and despiseth to obey his mother; her orders and commands: or, "the obedience of his mother" ^s; her discipline and instruction, having no regard to it. The word is rendered "gathering" in Gen 49:10; and Jarchi interprets it of the gathering of wrinkles in her face: and so the Targum, Arabic, and Syriac versions render it, "the old age of his mother"; despising her as an old foolish woman; see Pro 23:22; להק, in the Ethiopic language, signifies to "grow old", from whence the word here used, by a transposition of letters, may be derived; and Mr. Castell ^t observes, that the royal prophet, among others, seems to have taken this word from the queen of Sheba;

the ravens of the valley, shall pick it out, and the young eagles shall eat it; it signifies, that such persons shall come to an untimely end, and an ignominious death; either be drowned in a river, when floating upon it, or cast upon the banks of it, the ravens that frequent such places, and are most cruel and voracious, should feed upon them: or they should be hanged on a tree, or be crucified ^u, where birds of prey would light upon them; and particularly pick out their eyes and eat them, as being softest and sweetest to them; therefore first aim at them, and of which birds, and especially ravens, are very fond ^w; and is a just retaliation for their scornful and disdainful looks at their parent. This may figuratively design the black devils of hell, the posse of them in the air, who are sometimes compared to the fowls thereof; to whom such unnatural and disobedient children shall become a prey; see Mat 13:4.

Gill: Pro 30:18 - There be three things which are too wonderful for me // yea, four things which I know not

There be three things which are too wonderful for me,.... Which were above his reach and comprehension; what he could not find out, nor account for, nor sufficiently admire;

yea, four things which I know not; the way of them; as follows.

Gill: Pro 30:19 - The way of an eagle in the air // the way of a serpent upon a rock // the way of a ship in the midst of the sea // and the way of a man with a maid

The way of an eagle in the air,.... And so of any other bird; but this is mentioned, because it flies swiftest, and soars highest: but the way in which it goes is not known, nor can it be seen with the eye; it cuts the air, and passes through it, but leaves no track behind it which may be pointed to, and it may be said, that is the way the eagle took and flew towards heaven out of sight;

the way of a serpent upon a rock; a smooth hard rock; and wonderful it is that it should creep up it without legs; and where it leaves no impression, no footsteps by which it can be traced, as it may in soft and sandy places;

the way of a ship in the midst of the sea; it is marvellous that such a vessel should be supported upon the sea; that it should weather the storms and tempests of it; that it should be steered through the trackless ocean to distant countries; and, particularly, though it makes furrows in the waters, and divides the waves; yet these quickly close again, and there is no path to be seen in which it goes; there is no beaten road made by it, nor by the vast numbers which go the same way, which a man can see with his eyes or follow;

and the way of a man with a maid; or "to a maid" ^x; the many artful ways and methods he uses to get into her company, who is kept recluse; and to convey the sentiments and affections of his heart unto her, to gain her love to him, and obtain her in an honourable way of marriage; or to decoy and deceive her, and draw her into impure and unlawful embraces: it may design the private and secret way of committing fornication with her; which sense seems to be confirmed by Pro 30:20. Some of the ancients, particularly Ambrose ^y, interpreted the whole of this verse of Christ: "the way of an eagle in the air", of his ascension to heaven, with men his prey, taken out of the jaws of the enemy; and which is such as is beyond the comprehension of men, that one of so great majesty should vouchsafe to come down from heaven, or ascend thither: "the way of a serpent upon a rock" he understands of the temptations of Satan, the old serpent, with which he attacked Christ, the Rock; but could imprint no footsteps of his malice and wickedness on him; could find nothing in him to work upon, nor leave any sign behind him, as upon Adam: "the way of a ship in the midst of the sea" he interprets of the church; which though distressed with storms and tempests of persecution and false doctrine, yet cannot suffer shipwreck, Christ being in it: and the last clause he renders as the Vulgate Latin version does, "and the way of a man in youth"; which he explains of the journeys which Christ took, and the ways of virtue he pursued, to do good to the bodies and souls of men, which are so many as not to be numbered. But it may be better interpreted of the wonderful incarnation of Christ, his conception and birth of a virgin; which was a new and unheard of thing, and the way and manner of it quite inscrutable, and more hard and difficult to be understood than any of the rest; for the words may be rendered, "the way of a man in a maid" or "virgin"; that is, the conception of Geber, the mighty man, in the virgin; see Jer 31:22. Gussetius ^z gives the mystical sense of the whole, as referring to the ascension of Christ; his coming out of the stony grave; his conversation among the people, like the tumultuous waves; and his incarnation of a virgin.

Gill: Pro 30:20 - Such is the way of an adulterous woman // she eateth, and wipeth her mouth // and saith, I have done no wickedness

Such is the way of an adulterous woman,.... It is equally unknown as the way of a man with a maid; it is difficult to detect her, she takes so much care and caution, and uses so many artful methods to conceal her wickedness from her husband; though she lives in adultery, it is in a most private manner, and carried on so secretly and artfully that she is not easily discovered;

she eateth, and wipeth her mouth; like one that eats what he should not, wipes his mouth that it might not be known or suspected he had ate anything; so such an adulteress commits the sin of adultery; and when she has done looks as grave and demure, and carries it so to her husband and all her friends, as if she was the chastest person upon earth. The allusion may be to harlots, who after an impure congress used to wash themselves ^a, and had servants to wait upon them and serve them with water, called from hence "aquarioli" ^b;

and saith, I have done no wickedness; she says by her behaviour, by her demure looks; and if suspected and challenged with it utterly denies it. This is an emblem of the antichristian whore of Rome, who, though the mother of harlots, and abominations of the earth; though guilty of the foulest adultery, that is, the grossest idolatry, yet pretends to be the pure and chaste spouse of Christ; and, under the guise of purity and holiness, and with all deceivableness of unrighteousness, seduces the minds of many; see Rev 17:1.

Gill: Pro 30:21 - For three things the earth is disquieted // and for four which it cannot bear

For three things the earth is disquieted,.... The inhabitants of it are made very uneasy;

and for four which it cannot bear; they are a load and burden upon it, and are intolerable to those that dwell on it, and make them very uncomfortable.

Gill: Pro 30:22 - For a servant, when he reigneth // and a fool, when he is filled with meat

For a servant, when he reigneth,.... Being unfit for it through his education, not having been trained up in and learned the arts of government and maxims of it; and through the disposition of his mind, which is mean, abject, and servile; and as he has been used himself when a servant, so he will use others ^c and through his circumstances, being poor, he will take oppressive methods to become rich; and being raised from a low estate, he is the more imperious, proud, and haughty ^d; all which and more make his reign intolerable; see Pro 19:10. This may be applied to antichrist, the "servus servorum", who in a haughty, tyrannical, and insolent manner, exalts himself above all that is called God: and reigns over the kings of the earth, at least has done so, and that in such a manner as was unbearable; deposing kings at pleasure, disposing of their kingdoms, and trampling upon their necks, and making their subjects his vassals; see 2Th 2:4;

and a fool, when he is filled with meat; as Nabal at his feast, when he behaved so intolerably in his cups towards David and his messengers, that he determined on his destruction, had not Abigail interposed, 1Sa 25:10; and there are many such fools, who having their bellies full of food, and their heads full of liquor, are very overbearing in company, and give their tongues such a loose as is very disturbing: or this may intend such fools, or wicked men, who are full of wealth and riches, and being purse proud, are exceeding haughty and insolent; set their mouths against the heaven, and blaspheme God that is in it; and their tongues walk through the earth, and spare none, but lash all in an insufferable manner. These disquiet families, neighbourhoods, communities, and commonwealths; see Psa 73:7.

Gill: Pro 30:23 - For an odious woman, when she is married // and an handmaid, that is heir to her mistress

For an odious woman, when she is married,.... Odious for her person, her ugliness, and the deformity of her body; or rather for the ill qualities of her mind, which, while single, she endeavours to conceal, but, being married, hides them no longer; but becomes imperious, proud, scornful, and malicious, and behaves in an ill natured way to her husband and all about her, to such a degree, that there is no bearing the place where she is;

and an handmaid, that is heir to her mistress; that has got so much into her affections that she leaves all she has to her when she dies, which makes her insufferably proud and vain; or she marries her master after the death of her mistress, and so coming into her place enjoys all she had, but only her wisdom and humility; which being wanting, she behaves in such a manner as to make the whole family uneasy. This might be exemplified in the case of Hagar, the bondmaid of Sarah, a type of those that are under the law of works, and seek the inheritance by it; and who trust in themselves that they are righteous, and despise others, Gen 16:4.

Gill: Pro 30:24 - There be four things which are little upon the earth // but they are exceeding wise

There be four things which are little upon the earth,.... Small in bulk, that have little bodies, are the lesser sort of animals;

but they are exceeding wise; show a great deal of art and wisdom in what they do; or "but they are wise, made wise" ^e by the instinct of nature, by the direction of Providence, by which they do things that are surprising. Some versions, that have no regard to the points, read the words, "but their are wiser than the wise" ^f; than even wise men; wise men may learn much from the least of creatures; see Job 12:7.

Gill: Pro 30:25 - The ants are a people not strong // yet their prepare their meat in the summer

The ants are a people not strong,.... Far from it; what is weaker than an ant? a multitude of them may be destroyed at once, with the crush of a foot. Pliny calls it "minimum animal", the least animal; and the Arabians use it as a proverb, to call a weak man one weaker than an ant: and there is one sort of ants called "dsar", so small that one hundred of them will not weigh more than a barley corn ^g: they are called a people, because they associate together in great numbers; though small in bulk, and weak as to power and strength; and which is a figure elsewhere used in the sacred Scriptures; see Joe 1:6; and by profane writers, as Homer and Virgil, who speak of bees as a people and nation ^h; and of nations of flies, and of flying birds, geese, cranes, and swans ⁱ;

yet their prepare their meat in the summer; build granaries with great art and wisdom, carry in grains of corn with great labour and industry, in the summer season, when only to be got, and lay them up against winter. Phocylides ^k the poet says much the same things of them; he calls them a tribe or nation, small but laborious, and says, they gather and carry in their food in summer for the winter, which is a proof of their wisdom. Cicero ^l says, the ant has not only sense, but mind, reason, and memory. Aelianus ^m ascribes unspeakable wisdom to it; and Pliny ⁿ discourse and conversation; See Gill on Pro 6:6; see Gill on Pro 6:7; See Gill on Pro 6:8. It is a pattern of industry and diligence both as to temporal and spiritual things, Ecc 9:10.

Gill: Pro 30:26 - The coneys are but a feeble folk // yet make they their houses in the rocks

The coneys are but a feeble folk,.... Or "rabbits"; though some think these creatures are not intended, because they are not so little as those with which they are ranked, the ant, the locust, and spider; and because of the places in which they burrow and make their houses, which though in holes and caverns of the earth, yet not in rocky but sandy places; rather therefore it is thought that the mountain mouse, or bear mouse ^o, as Jerom calls it, is meant; of which, he says ^p, there were great numbers in Palestine, and which had their habitations in the holes of rocks; though if Spain has its name from שפן, as some say, because of the multitudes of coneys in it; and hence that part of Spain called Celtiberia is called by Catullus ^q Cuniculosa; the coney may be thought to be meant by this word, and so it is translated in Lev 11:5; the only places where it is elsewhere used; and the word may be derived either from ספן, to "cover", by a change of the letters ש and ס; or from שוף, which has the signification both of breaking, and of hiding and covering, Gen 3:15; and this creature breaks the earth and hides itself in it ^r;

yet make they their houses in the rocks; it is usual with other writers to call the receptacles of any creatures, beasts, birds, or insects, their houses so we read of the house of the ant, and of the tortoise and snail ^s; and which, because it carries its house era its back, it is called by Cicero ^t "domiporta"; see Psa 104:17; the coneys make theirs in the rocks, to cure themselves from their more potent enemies; and thus what they want in strength is made up in sagacity, and by their wise conduct they provide for their safety and protection. These are an emblem of the people of God, who are a weak and feeble people, unable of themselves to perform spiritual duties, to exercise grace, to withstand the corruptions of their nature, resist the temptations of Satan, bear up under afflictive providences, and grapple with spiritual enemies, or defend themselves from them: but such heavenly wisdom is given them, as to betake themselves for refuge and shelter to Christ, the Rock of Israel; the Rock of salvation, the Rock that is higher than they; a strong one, on which the church is built, and against which the gates of hell cannot prevail: and here they are safe from the storms of divine wrath, and the avenging justice of God; from the rage and fury of men, and the fiery darts of Satan; here they dwell safely and delightfully, and have all manner of provision at hand for them; they are the inhabitants of that Rock, who have reason to sing indeed! see Isa 33:16.

Gill: Pro 30:27 - The locusts have no king // yet they go forth all of them by bands

The locusts have no king,.... These are small creatures also, yet very devouring ones; and consume the fruits of the earth, wherever they come and light; see Exo 10:13; they are very numerous, and move in large bodies, and yet with great regularity and order; which shows the wisdom there is in them by natural instinct, though they have no king to command, guide, and direct them: in this the mystical locusts differ from them, who have a king, whose name is Abaddon, Rev 9:11;

yet they go forth all of them by bands; the Targum is,

"they are all gathered together as one.''

They get together in one place; they associate and join themselves in bands, and keep together, though they have no ruler over them; an emblem of unity, concord, and harmony, let the form of government be what it will, as the best security to a people: and these creatures, when they move from place to place, they move in a body, in a very regular manner; "in precise order" ^u, as the words may be rendered, with great exactness, everyone in his proper place, all in rank and file; and though they have no general to marshal them, yet are in, and march in as good order as the most regular army does. So the Arabic version,

"yet in their army, their affairs and manner are in a beautiful disposition;''

indeed they are God's army, as they are called, Joe 2:25; and it is he that gives them their wisdom, instructions, directions, and commission. It is rendered by some, "everyone cutting"; that is, as Kimchi ^w interprets it, cutting the green grass and trees; or, "every one dividing" ^x; that is, to himself, the prey or spoils, as kings do; see Isa 33:4.

Gill: Pro 30:28 - The spider taketh hold with her hands // and is in kings' palaces

The spider taketh hold with her hands,.... On the thread she spins, or on the flies and bees she catches in her web. This is a small creature, yet very wise; what a curious thread does she spin! what a fine web does she weave! with what exactness and proportion is it framed! as if she understood the rules of mathematics and architecture;

and is in kings' palaces; as well as in the houses of poor people, and in temples also; we read ^y of one in the temple of Ceres, which drew its web over the face of the image: and though her webs are oftentimes destroyed, especially in kings' palaces; yet such is her constancy and assiduity, and her unwearied application to business, that, as fast as they are destroyed, she attempts to restore them. This creature is an emblem of diligence in things temporal and spiritual; which those that use in the former sense shall stand before kings, and not before mean men; and in the latter sense shall have the presence of the King of kings, and dwell in his palace here and hereafter: also of worldly minded men, who labour to be rich; spend their time, and take a great deal of pains for mere trifles; weave curious webs, and, after all, only catch flies; and those they cannot hold, uncertain riches, which make themselves wings and fly away. Likewise this creature may resemble hypocrites, whose hope and trust are as the spider's web, built upon their own righteousness, spun out of their own hearts; a fine, thin, slender thread, which cannot bear one stroke of the besom of divine justice; such as these are in the palaces of Christ the King, are in his churches, hypocrites in Zion; see Job 8:13. Aben Ezra interprets it of the ape: the same David de Pomis ^z observes, and Mr. Weemse ^a, who seems to incline to this sense; and this creature King Solomon, no doubt, had in his palace, since his navy brought many of these, every three years, from those parts to which it was sent, 1Ki 10:22; and to these hands more properly belong than to spiders, and are taken into king's palaces for their pleasure and diversion; but to these there is one objection, that this creature is not a little one. Others understand it of the "lizard", that sort which is called "stellio"; but it is a question whether this is to be found in king's palaces. Bellonius ^b makes mention of a kind of lizard, which creeps into walls and catches flies, and is called by the Greeks "samiamiton", a name very near the Hebrew word here used: and Pliny ^c speaks of the "stellio", or lizard, as being in doors, windows, and chambers; and as a very fraudulent and deceitful creature to men, none more so; and also as poisonous, as this creature in the text by its name seems to be: and Austin ^d makes mention of the lizard as a domestic animal; which catches flies as the spider, with whom he joins it. The Targum, Jarchi, and Gersom, take it to be the spider, as we do; which may be thought most likely, since the creature here meant seems to have its name from the Arabic word "sam", which signifies poison ^e; though it is affirmed ^f the spider is not poisonous; as is well known by persons who have frequently swallowed them, without any more harm than happens to hens, robin red breasts, and other birds, who make them their daily food; and so men have been bit by them, without any ill consequence: wherefore it is still thought by some that the lizard is more probably meant; since some sorts of them are poisonous ^g, though not all, for some are eatable; See Gill on Lev 11:30.

Gill: Pro 30:29 - There be three things which go well // yea, four are comely in going

There be three things which go well,.... In a very orderly and composed manner; with constancy and cheerfulness, with great stateliness and majesty, intrepidly, and without fear;

yea, four are comely in going; very beautiful and lovely to look at as they walk.

Gill: Pro 30:30 - A lion, which is strongest among beasts // and turneth not away for any

A lion, which is strongest among beasts,.... For what is stronger than a lion, or more courageous and undaunted? it walks with great majesty, very slowly, step by step, the left foot first; shaking its shoulders as it goes, as the philosopher ^h describes its going, and as here intended, and this without fear;

and turneth not away for any; it does not go out of its way for any creature it meets with; nor does it hasten its pace when pursued, nor show the lest sign of fear; nor does it turn its back to any; which is observed and confirmed by Aristotle ⁱ, Aelianus ^k, Pliny ^l, and other naturalists; particularly what Homer ^m and Virgil ⁿ say of this animal agrees with this account of Solomon. This creature is an emblem of Christ, the Lion of the tribe of Judah, who is stronger than the strong man armed; who never turned his back to any of his enemies; nor turned aside from the way of his duty, or the work of his office, on account of any; not Herod the fox, who threatened to kill him; nor Satan, the roaring lion, when he knew he was on the march to meet him; nor any of those, who, though they had a band of soldiers, that came to take him; see Luk 13:31; and also it is an emblem of righteous men, who are as bold as a lion; and cannot be moved from their duty by anything they meet with, but remain steadfast and constant in it; see Pro 28:1.

Gill: Pro 30:31 - A greyhound // an he goat also // and a king, against whom there is no rising up

A greyhound,.... So Gersom interprets the word; but Jarchi owns he does not know what is meant; and Aben Ezra only says, it is the name of a living creature, but does not say what; but observes, that some interpret it of the "bee", and others of the "eagle". The words of the original text only describe something "girt about the loins" ^o: and Kimchi ^p observes, that some say it is a hunting dog so called, because it is thin about the loins, as if it was bound and girt; and Aristotle ^q describes hunting dogs as well girded about their loins: but others, as Kimchi in the same place observes, interpret it of the leopard, which is small, and strong in its loins; and others of a bird called the starling; but he owns he cannot understand the meaning of its loins being girt: David de Pomis ^r interprets it of a cock; others, he says, interpret it a hunting dog; others, a leopard; and some, a species of an unclean bird; perhaps he means the starling, as before; and so the word is used for that bird in the Talmud ^s, and in the Arabic language ^t. Most likely the "horse" is meant; which is a very stately and majestic creature in its going, and is very comely when it has its harness girt on; and especially a war horse, with all its warlike accoutrements, when it proceeds to battle, and stalks on in it; this creature, one should think, could not be omitted among the four, which is described in so magnificent a manner in Job 39:19; and is called the goodly horse in the battle, Zec 10:3; unless a fine slender bodied race horse should be meant: the horse bids fairer than any other creature named to be what is designed. The third creature follows, which goes well, and is comely in going:

an he goat also; which with its long beard walks very gravely, and in a stately manner, before the flock; and the Septuagint, Syriac, and Arabic versions add, "going before the flock"; see Jer 50:8. This stately walk of the goat is very particularly taken notice of by, Aelian ^u; he observes, that the she goat disdains to be last in a flock of sheep, but declares by her walk that she ought to be first; he adds, that the he goat goes before the she goats, glorying in his beard; and, by a kind of wonderful instinct in nature, judges the male is to be preferred to the female ^w. Kings, rulers, and governors, are compared to this creature; as Alexander the great is in Dan 8:5; see Zec 10:3; especially such resemble it who rule well, and set good examples to their subjects: and to such, ministers of the Gospel are like; who go before their flocks, guide and direct them, and are examples to them: and likewise all believers; who strive to go before others in good works, and who then are comely in their going. The fourth is,

and a king, against whom there is no rising up; no insurrection, no opposition; who is not to be resisted or withstood; a lawful king, in the lawful administration of government, who rules in the fear of God, and according to his word, and the good and wholesome laws of a nation, ought not to be resisted, Rom 13:1; and a powerful, successful, and victorious king cannot be resisted, withstood, and prevailed over; he drives all before him, and subdues all under him, as David, Cyrus, Alexander, and others. But to none can this better be applied than to Christ, the King of kings; against whom there is no rising, before whom none can stand, against whom the gates of hell can never prevail; who, even in his state of humiliation, conquered and subdued all his and our enemies; destroyed the tyrant, sin; spoiled Satan, and his principalities and powers; overcame the world; abolished death, the last enemy; and delivered his people out of the hands of all, and made them more than conquerors: and who went forth in the ministry of the Gospel, into the Gentile world, conquering and to conquer; bearing down all opposition before him, and subduing the people under him; and who, in the latter day, will engage with his antichristian enemies, the beast, false prophet, and kings of the earth, and shall overcome them, and clear the world of them. And this is King who is comely in his going; as he was in his goings of old from everlasting; when he drew nigh to his divine. Father, and became the surety of his people; and in his coming into this world, by the assumption of our nature, to save lost perishing sinners: and so he is in his spiritual visits to his saints; in his goings in the sanctuary, and walks he takes amidst the golden candlesticks, his churches; as he will be also when he comes a second time in the clouds of heaven: it will be a glorious appearing; he will come with all the saints, and be attended with his mighty angels; he will come in their glory, in his own, and in the glory of his Father; and will be comely in his going indeed it will be with great stateliness and majesty. The learned Dr. Pococke ^x, from the use of the word "alkum" in the Arabic language, renders the words thus, "and a king with whom the people is"; who agree together; the one rules well, and the other obey cheerfully; such a king walking with majesty is comely to his people, and terrible to his enemies. The Targum is,

"and a king, who stands and speaks in the house of his people.''

Gill: Pro 30:32 - If thou hast done foolishly in lifting up thyself // or if thou hast thought evil // lay thine hand upon thy mouth

If thou hast done foolishly in lifting up thyself,.... Against a king, against whom there is no rising up; by speaking evil of him, or rebelling against him; which is acting a foolish part, since it brings a man into troubles and difficulties inextricable; or by self-commendation, which is the height of folly, and the fruit of pride; or carried it in such a haughty and overbearing manner to others, as to provoke to wrath and anger;

or if thou hast thought evil; purposed and designed it, and contrived the scheme of doing it, though not yet put in execution; though folly is not actually committed, yet since the thought of it is rain, care should be taken to prevent it;

lay thine hand upon thy mouth: think again before the thing resolved on is done; as studious and thoughtful men put their hand to their mouth, when they are deeply considering any affair before them: or put a stop to the design, let it go no further; what has been thought of in the mind, let it never come out of the mouth, nor be carried into execution; stifle it in the first motion: or if this respects a foolish action done, as it also may, since it stands connected with both clauses, then the sense is, be silent; do not pretend to deny the action, nor to excuse it; nor to say one word in the defence of it; nor to lay the blame upon others; and much less to calumniate and reproach such who faithfully reprove for it; take shame to thyself in silence, and repent of the iniquity done. Aben Ezra thinks these words are said to Ithiel and Ucal; but rather, to any and everyone, to all that should hear and read these proverbs. The Targum is,

"do not lift up thyself, lest thou be foolish; and do not stretch out thine hand to thy mouth.''

Gill: Pro 30:33 - Surely the churning of milk bringeth forth butter // and the wringing of the nose bringeth forth blood // so the forcing of wrath bringeth forth strife

Surely the churning of milk bringeth forth butter,.... Or the pressing of it. This is a thing well known and certain, that of milk, when pressed out of the udder, and put into a churn, and there is shook together, by a constant violent agitation or motion, called churning, butter is produced; and cheese is sometimes called pressed milk ^y, and is pressed with the runnet, and by the hand also ^z;

and the wringing of the nose bringeth forth blood: a too violent compression of it, or forcible blowing of it, in order to purge it from any impurity in it; instead of doing which it may break the tender skin, and bring forth blood, which may be of bad consequence;

so the forcing of wrath bringeth forth strife; irritating the passions of men, and provoking them by scurrilous and reproachful words to wrath and anger, produce contentions, feuds, and lawsuits, which are not soon and easily ended; and therefore such a conduct should be carefully avoided. The same word is used in the three clauses, and signifies pressing, squeezing, forcing.