Literal Commentary on Proverbs

On the power of the Holy Trinity, the composition of the commentary on the Proverbs begins, as a simple exposition, because, since it is prepared that after this work he will speak about the books of Solomon, which came here as a light, he makes clear the difficult words and phrases in the book of Proverbs, as a simple interpretation and exposition found at the beginnings. Now, in this book of Proverbs, he speaks of the folly of a foolish woman and the wisdom of a good woman, and he says that he arranged his books and his words in measures, as it were, for the hearers, while David, his father, taught him these things. The first part of the proverbs of Solomon, son of David, is this: "Hear the words of the book," so that one may know what is in it. This book is written in the form of a proverb, which Solomon himself composed. A proverb is not composed of rational beings and simple things, but is spoken about rational beings, like the parable of the mustard seed, and like the one about the ten virgins. Those of you who have heard, I say, be vigilant in wisdom, accept discipline, and receive with patience the words of those who rebuke you with all the foolishness that has no sense. And to receive discipline—he calls "discipline" the reproaches of those who rebuke a person because of the fear of God or because of his sins. And he loves righteousness and hates iniquity.

and he warns of the fear of God, which is the life of the soul. For to the youth he calls “sons” and “children,” to the simple and the laity he calls “hearers.” Wisdom is a sharp sword that penetrates deep things; he calls it “youth” for him who teaches, and he adds to his wisdom. He calls wisdom the fear of God. “Discipline” is either a spiritual rank or the authority of the world. The beginning of wisdom is the confession of the fear of God. The wicked are those who hold evil thought; they despise the knowledge of the wisdom of the fear of God. “The law of your father” he calls the father of God, and “mother” he calls wisdom; “son” he calls the hearer, and “law” he calls the teaching of wisdom; and “the love of the fathers” he calls natural affection toward children. By this, Solomon was found worthy of the hearers in this book.

and he warns of the fear of God, which is the life of the soul. For to the youth he calls “sons” and “children,” to the simple and the laity he calls “hearers.” Wisdom is a sharp sword that penetrates deep things; he calms the wrath of the wicked, and he shows you before Wisdom as a crown set on the head and as a bridle that is placed on the mouth. If sinners lead you astray, the wicked deeds of sinful men, their evil teaching, flee; for it is hidden and deceitful, and it spreads like blood, so that the blood of the one who drinks it becomes the blood of the one who profits. To the pure, it is pure, so that it does not hasten to death. Now that which is rightly done is called by that name, and they swallow it, they drink it, and they destroy it, as death does to the living. Sheol calls death a worm, and that which is without blemish destroys it in its deeds. Do not go, do not surrender to its deeds. The word is interpreted, and it is not right to interpret in every way the snares of their wickedness, like eagles that hunt birds, and as a bird is caught by a hunter, so also you, from them, if you are caught by their snares, and like blood it is hidden secretly, or like the blood of the wicked, and outwardly it shows the appearance of chastity, while their wicked deeds are hidden. And they take souls with the body, this one, in divisions and deeds, they cut off the wicked from their goods and from the pretexts that are like these, they separate souls from bodies. Their lords, their lords, call the bodies from which they separate. Wisdom in the market, that is, exalted Wisdom, so that her glory is revealed in the market, and those who seek her are glorious and adorned in every place. And in the market she is raised up, and in the markets she is greatly exalted, her teaching is elevated, and at the head of creatures

and he praises wisdom, which is praised in every place and place, and he calls “children” those who are small, even to the simple and the laity and to the foolish he calls “children.” And he rebukes those who destroy themselves by their ways and their drunken deeds, until by this virtue they stand, if they are not separated from the face of wisdom, which is the fear of God, speaking and placing her face and standing by the works that are small to her. I seek for you, my spirit, the wealth of abundant knowledge and words of inquiry and research; eat of the fruits of their wise thoughts and their evil deeds, he reaches them, placing a complete beginning. The changes of children he places as a beginning of a warning to those who have changed from the fear of God and upon whom it has come. Then righteousness will be understood; then, if you understand, righteousness is true and the rightness of all good deeds, when wisdom enters; if you enter your thoughts into wisdom and by her knowledge your soul is delighted, and the understanding of the chaste is the understanding of the chaste alone, which is small to you, saving you from evils. In this likeness, when you acquire wisdom in understanding, you do your deeds, and you are delivered from what you have leaned on the fear of God; even from every evil deed you are delivered, for they speak of changes, and finally they speak and turn to their time.

the evil woman and the harlot, he calls the evil woman, and he praises wisdom from all their drunken deeds. The evil woman and the harlot are wickedness, like a strange woman far from the fear of God. Thus also he who works in evil. Job says clearly, that evil thought should not overtake you. The abandonment of discipline is for the simple, from its remembrance of the natural law which he who desires in the creatures of the steadfastness for good things, and the error of the fear of God, which he calls the covenant. The error of the thresholds has passed from its intention to the custom of the gates of the foundations. He calls the thresholds the entrances of the house, and the halls and the deeds outside the house, thus, concerning him who enters, all who fall into her snare do not easily return to virtue, like one who is caught by a strange woman receives a mark on the head. Thus also all who work in evil do not escape from the decree of the judgment of God. Truly, hope in the Lord is hope upon the Lord, and it will be for you firmly that you may live in all of them, in every deed that you do, remember God first. Straighten your paths, and it will succeed and adorn your deeds. The discipline of the Lord also gives you disciplines, like the signs of the afflictions that you bear, as for your own benefit, you will not be cut off. The tree of life is like the tree in the midst of paradise, giving life to its eaters. Thus wisdom, like the fear of God, gives many helps. The Lord in his wisdom, that one is considered wisdom, just as he is God. All who create in wisdom create it, and by his knowledge, not only for the heavens and the earth did he establish wisdom alone, but also for the sea, the spirit, he separated.

a place for her to be buried, while she does not touch the earth; and the goats, he set a good boundary for the goat of the good pasture by his wisdom, God who adorns and delights the goats and keeps watch over the rain upon the earth. My son, do not go after your eyes after the greatness of her wisdom, the mistress who is not hidden from her, nor look upon wisdom as if it were a base thing; go, be adorned, do not think evil is with the whole of your neighbor; it is right for you to distance yourself, do not err in a man, do not be eager to be compared to him; the Lord's parables are his speech, and the Lord's people are gently with the righteous.

The pure one of hearing, the sons of hearing, and the knowledge of wisdom, for she was a daughter to her father, that even the mother of Solomon was not perfected in the place where she was a daughter to wisdom, and thus she makes me wise and instructs me, and she was more honored by him than the only-begotten son, and she embraces before her mother. Let my word be strengthened: beware with wisdom and do not be negligent concerning the commands of her ordinances, but manfully keep the commandments and live in that which is the life of your life. The head of wisdom is that which is before the head of all your uprightness, that you may begin to go to the end, first take care that you establish the wisdom of the fear of God, and that separation is their hour, that sinners do not live until their wickedness is completed, like a light in the form of a sphere of the sun or of a lamp that runs before every man so that he does not stumble. Thus also the conduct of the righteous is in the form of the phases of the moon that runs before their souls so that they do not stumble in sins and errors, so that just as in the twelve hours of the day, when the day shines, no man stumbles because of darkness, so also a righteous man is not deceived in all his days in this, that his conduct shines in the light of wisdom. In every watch, guard your heart, guard your soul from evil thoughts carefully, because with this light you can find life. A crooked mouth is a talker of measure; your eyes are in righteousness, in all your righteousness you are free; dates and pigs here call to vanity, because even a pig, when it looks at something, makes pigs and dates opposite that thing which it desires to see, the pure one, and knowledge. Your lips are guards, firmly by the speaker of your lips, you are accustomed to meditate on it.

in wisdom, because the honeycomb is full of the likeness of a harlot, in that she entices the foolish who are caught in her snares, and it is not known what she places at the head, thus those who are occupied with evil deeds. Even if at times they are ashamed of evil deeds, yet they do not depart from the decree of judgment; others take up the likeness and seize those, their end being from the bands that an evil conclusion brings to their hearers, and her feet strike her deeds so that they bring death and destruction to him who is caught in her. Sheol makes her ways resound, being opposed and perverting her deeds. And she does not approach, she does not bring near to life, but all her deeds bring to destruction. For she is a deceiver, for she is turned about, and her paths are turned, and no one stands upon them. Your way is your deeds, and do not approach the gates, do not approach her deeds, lest by the power that stands you be destroyed, and the power that stands you in the hours of your life, do not suspend it for the likeness. He calls the woman evil deeds; others who are manifestly taken up with the likeness, do not enter your sign, drink water from your race. For if it pleases you, choose for yourself a lawful union instead of evil desire, a son and a daughter and water, he calls to partnership and fruitfulness which the Creator placed in nature, like a likeness that does not pass away from the source but flows thus, nature bears fruit by means of union. This which you drink in that time which the Creator placed in nature, you will do, and your waters will be joined if in the lawful partnership of your partner the stream of your children will flow abundantly without ceasing, like water that flows in the street from a source.

the rich. And it is also for you, that you may have a share in the honeycomb, and that it may be for you alone, that you may know that you are for the father, and you are no longer considered among others. Your father is your source, the source of the scattered ones, the sons and the seed of his shame. Your youth, which is like your youth, is bound to you, the doe of love, like the likeness of the does and the yzā that are more beloved than the beasts. Thus the beloved woman and the honeycomb are upon her husband. In another place, the likeness of the beasts does not share with others, nor do they strive to overcome one another, but each one remains in its own. Thus also you ought not to stray from the law that is placed in your nature and become like those beasts in shamefulness. In the face of shame, it is a parable for the evil deeds of sin, for two reasons: one, because this desire for evil is very strong, harsh, and degrading; and the other, because it is itself the beginning of the destruction of the lands of the mistresses, who, in their evil, easily bring about the labors of righteousness. In this entire book, the father calls to God and the mother to wisdom, and the son to the disciple. I have taught you her ways, that you may stand firmly upon her deeds and the conduct of your wife, and not allow her to be led according to her will. And in her love, the shepherd is bound with her in true love. The shepherd, with error, is bound by his loves to evil deeds, and is bound and tied as if by a chain, by the divine placing at the head. He who is like the placing at the head, a sharp death, when he is not repelled by the garments of rebellion.

like a son with a father, and in the abundance of his error, that as he increased in erring from God and in leading others astray, thus he receives the placing of the head and is compared to the living. A seal: And if you stood surety for your companion, it is a sign of an action that you cannot accomplish; flee from his power, and by means of suretyship he speaks concerning all difficult actions. It is likened to a craft. He desires to hasten to virtue and says that it is right for you to be perfected in the fear of God. And whatever the craft accomplishes with natural knowledge, it is perfected in the distinctness of speech, on the face of the salvation of life until you sleep. He has cast forth to the rational as to the senseless, when with your hour that one who is a cause stands: good with nature, a magician, in that at the end he comes to need slightly. And like a virtuous man or a charioteer who runs before a horse, because a slight run reaches the goal and the mark, thus also love, because of its causality and because at the time it stands and at the time it sleeps, poverty comes upon it slightly, which is lightly placed, you place your hand on your cheek, according to the custom of those who stand and sleep and do not perform deeds, he said.

The wicked man walks in difficulty, running after error. He winks with his eyes and covers himself in all kinds of pretense, so that just as he oppresses and does evil to his companion, his heart is turned, showing love outwardly while in his heart he harbors evil thoughts. He confuses between two: to one he says one thing, to another he does another. There is a limit to how much the Lord can bear, but it is not upon the righteous that He places many things; rather, it is the custom of Scripture to say "many righteous" instead of "many," as in the case of the three hundred and four hundred. The high rod and pride are a snare. And among brothers, the slanderer and tale-bearer against his brothers are cast down. For the lamp is the commandment, like the one who walks in the light of a lamp is saved from darkness. So also the laws in the place of light and the paths of knowledge are for you the way of life. The way of life and the activity that leads to life: a person plucks from the commandments, and covering—and from coverings he comes to good, because covering hides the shame of the members that should not be exposed. And discipline prevents all evils from approaching you. "Do not be angry at her beauty," he says concerning the harlot, "that you may not be ensnared with her, and even if you can, do not even in your heart be shaken with her, and do not be caught by the harlot's laughter with her eyes and her tricks." For the likeness of a woman is full of evil; that one who sins with the one who commits adultery is like one who easily eats stolen bread when a person is hungry, and even that which is not his own is not equal to justice, like a person who chooses a superior quality. So also evil smallness is much when compared with greatness, for even evil is great.

and malice, but even more evil than that is the man. For with a woman, her husband, a Jew, says, "The honor of the harlot is a morsel of bread, equal to fornication." With a small amount of water for the morsel of bread, by the wink of an eye he sweetens the palate and passes her judgment, and a man destroys himself by malice. This whole world does not understand her, and a woman's husband hunts precious souls, as if a woman were a man's prey. The deeds of the man with this one place a harsh death upon the soul. Also, a heavy one upon every man who is upon the whole head, he says, "Lest a fire be placed in his bosom and his brothers escape from the burning." Thus, he cannot escape from placing that head which is his, for it is not to be wondered at that it is turned against him.

the man is evil, but when compared with a man, it is not considered a comparison with him. And the anger of a man on the day of vengeance—indeed, even a man, when he sees that his wife has been dishonored because of a deception, what does a man do to his wife? When he discovers that which she has done, at the very hour he rages against his wife, he kills her without mercy and does not spare her on account of vengeance for himself, nor does he consider appearances. Because of the great deception that she has done, she is not forgiven to take from him a divorce or any kind of legal separation. "My son, guard my words," says the king to you, that you may speak wisely concerning that which he commands you. He says to Wisdom, "My sister, my wife," not concerning the word, but concerning the action. He clings to Wisdom as a sister clings to a sister and a brother to his own brother, and he calls understanding "mind." "Cling wisely with your mind so that you may be zealous to walk as in a relationship." He calls cunning "craftiness" that is with deceit, and to the angels the benefits that are in the portion of God, which his words cause to err. This is she who wisely entices and causes error by her words toward the actions of righteousness. Others: he calls a woman "sin" because a woman, indeed, is used in such things.

Thus also the man who gives himself to serve evil deeds is quickly shaken from his senses, like a wheel and a millstone, separating him from his mind, terrifying him, and making him such that he is not with a settled vision by which he goes out on the path of a man. Like a boy and like an ox, a foolish man is led after her like a boy and like an ox to the one who strikes him. And like a tree that is uprooted is the appearance of a tree because the breaths of its steps when it runs and leaps before the face of the one who pursues it, and from the fear that it fears, it is quickly turned to its hiding place, while it does not know how to flee and casts a stone upon its own weight. Thus also those who run to serve evil deeds, while they do not hope from the cessation, they expect to be caught in a snare. Therefore, by the words of my hearing, it is because of this that the king said to you, "Remain for yourselves from the deeds of sin," for this whole tumult seeks from them clarity. But wisdom proclaims at all times, "Kill your desire and your passion with the wisdom that is and with the fear of God." And concerning the head of love, this is not wisdom, for the fear of God is known and manifest to every man, like something placed on a high place and on known paths, and thus it is clear. Like something that stands openly at the door of the city. But wisdom is created, all the small things and the profitable portions, from where can you find to stand? As much as it is, it is their work. For wisdom has no standing or existence, but wisdom calls the fear of God, the teaching and instruction from the teaching of wisdom, a man stands in true teaching, because

Thus also the man who gives himself to serve evil deeds is quickly shaken from his senses, like a wheel and a millstone, separating him from his mind, terrifying him, and making him such that he is not with a settled visage. But the one who gives himself to the service of good deeds is like a king who rules over all the passions of the soul, and like a governor who is set over all the provinces of the body. For the fear of God is like a king who, by his commands, makes all the good passions to be still, and he enriches and expands in all goods, and increases in all the degrees of authority, and pursues righteousness, and he stands righteously and holily upon the works of righteousness. Or, for the sake of the lovers of hope, the treasure of all wisdom, their treasure fills all goods. The Lord, in the beginning, with the person of Wisdom, said to these as was his custom: Before the establishment of creation, I was with the Creator; when he was creating, and when he was ordering, all those things that are sought after him, not as a pure and substantial wisdom, but in a wondrous manner, he put on a person like this, and like one who said that thus the great and glorious Wisdom, that even God, all those things that he created, he created in wisdom. That which is essentially before him: the Lord showed and revealed to me, my instructor: the Lord created me at the beginning of his creation. He who says that the beginning of his works was fulfilled by her, Wisdom is she, the head of the earth of the world calls the whole earth, when the name was established, when he made a circle upon the face of the abyss, when he went around and set boundaries for the seas, I was with him, the circle.

...a turning, a wheel, its course upon the winds, upon the earth, when it is good in its course for every destiny of the earth, it makes and establishes it, the Creator, who inclines toward the earth and the sea, and when he stirs up the clouds that bring forth lightning, winds, and thunder, bringing forth from the waters the life of the world, and he brings forth good will before God. And everything that is not loved by the will of the Lord, he looses upon it, and restrains it, and all the elements are in his will, they choose for themselves death and destruction, a burning heat. Wisdom in the house calls to the world. The seven pillars: knowledge, intelligence, understanding, reason, thought, reflection, and prudence. Others are called the pillars of divine vanity; others are called the pillars of divine vanity; others that are for the days of the week, and also the interpretation of the rest. In the second work, and also in the interpretation of Dionysius, and his exposition and the rest, he speaks about the fragrance of all the good things that the Creator gives to the wicked in this world. And he sent his servants, the servants to the prophets. The teachers of the law he calls those who were sent to the people according to his ordinance. Upon the heights, openly and clearly, they proclaimed the teachings of the fear of God. Again, he calls the servants the sun, the moon, the stars, the elements, the powers, the elements, and the angels that move them. Rebellion against the evil gives shame; rebellion against the foolish does not profit; but instead of profit, they receive shame from it, in that they do not give themselves to its service.

...a turning, a wheel, its course upon the winds, upon the earth, when it is good in its course for every destiny of the earth, it makes and establishes it, the Creator, who inclines toward the earth and the sea, and when the turning of the wheel is evil, it takes it, when the discipline approaches the fool, while he does not receive it with good will, he diminishes and destroys that turning of his. And it covers the iniquity, that is, the iniquity which the fool performed becomes covered for him after he receives and places it at the head. The turning. It covers the wicked, it is placed. In this, when iniquity receives order, it is established for him that righteousness is in the words of the covering: and it is spread out that it is placed in its covering. A bad and foul sign. Give a face, that is, give him a place to meditate in these of wisdom. And do not pass him over in the thoughts of this world. Face. Place. The turning instead of faces, the cause, he says, he arranges for him the teaching of the fear of God, which especially performs these works, the knowledge of the righteous, that is, everything that the righteous intend to perform, they do it with knowledge and understanding. Only you, hang, that is, if you err, you will hang, you will err in its existence. And the one who errs, that is, he who is in error and in pride, his work is vain and he performs empty things, like one who chases the wind, that is, nothing increases in his soul from the empty and vain things, but nothing. And he is like one who pursues a bird that flies in the air. Only weariness increases while he does not catch it. For he leaves the path, that is, he leaves his actions and works, like in a vineyard, and pursues after works that are stumbling and false, like one who leaves his work and his fruit in a desolate place where there is no path of truth, and plucks dust and leaves. Thus also one who labors in words of deceit and is far from the fear of God performs empty things, and brings great losses upon his soul.

...to go astray on the path. That is the demonstration which is like the image of the one who left the path of the beginning and went astray on the path of error and of those who are not immersed in water. Thus also the one who turns aside from the service of God and goes astray in error dies in the noonday of ignorance. The strange waters are sweet to the thirsty, the lowly humility to the soft shepherds; and as the one who speaks in a form to the thirsty, this which is sweet to the foolish is the action of humility, because it is performed in secret and has no satiety from it, because not at all times is it able to be seen. The one lacking reason calls the thirsty children, like those of the house of Seth who thirsted in the houses of men, and the Israelites in the houses of Moab, and they served in Delilah. Do not let your eyes be ensnared in her to mingle with her. Foreign waters are foreign waters, and he calls foreign light to foreign partnership and to a union without law; he calls them foreign because this union is not lawful, which is like this. The wise son is because of excellence and perfection; joy plucks his father; poverty humbles love with the humbling of lovers; success and the service of righteousness enrich a man. A blessing shall be upon his head for the sake of the one who is named with God, and upon the mouths of the wicked for their speech. Evil is full of evil; the remembrance of the righteous is after his death; blessings and good things are distributed to the evil; and the lamp of the wicked, and even the name and remembrance of the wicked are blotted out from the earth. And of the foolish, his lips are the place where his words stumble and are immersed; quickly he is caught in the placing of the divine beginning.

...he who winks with his eyes in everything—that is, he who by a secret sign communicates with his companion, and he who gives a stone—that is, he who is a cause and a demonstration for the wicked who have fallen into the pains of the heart, like griefs. When he opens his lips, wisdom goes out with a rod—that is, he is empowered to drive away fools and to subjugate them to his will. He hides knowledge as if it were a heavy burden, and in honor he brings forth wisdom and speaks it in a hidden manner. And a hasty mouth—that is, one who is unable to restrain his speech, but speaks everything hastily, is near to putting himself at risk. The poor of the rich—that is, they are darkened in good deeds, being diligent in the fear of God like the rich who dwell in strong cities. The grave of the poor—that is, their love breaks them; he calls love poverty. He ensnares his enemies—that is, the wicked one, because he stands in ambush against his companions with traps and snares, and his words are like nets; he says one thing and has another in his heart. Lips at all times—in Scripture he calls a fool one who laughs—that is, the evil one, and all his evil deeds he does with laughter—that is, he does them joyfully and pleasantly, without fear or sorrow or grief. And wisdom for a man—that is, the wise man does everything with discernment and understanding. The wicked one is for destruction—he is overturned, he is turned upside down, and he learns a speech that has no foundation. The way of God—that is, diligence and divine idleness preserve it. Purity. He who seeks a wife in his house—that is, with violence and robbery.

...the guilty one is condemned. The balance of the scale is like the weight of that which is weighed; if something is weighed in the scale, it is weighed correctly. Thus also the judge and the king are like the scale for the wicked; the wicked kings do not resemble the king who does something outside of justice. For the throne of the kingdom is established with God like justice. The will of the king is that the king should not be in need of words like these. These words are spoken only by the righteous and the upright, and the word of the upright is like a scale for the king who loves good things and is occupied with the words of the upright. Before a small breach, that is, before something is done like a small breach, it is broken by the imposition of a divine principle. And before illnesses, that is, before one who is governed by heights falls into the decree of a strong judge who judges him like one who falls into illness. Joy, instead of illness, is a light punishment for one who is not suited for heights, a punishment.

...the guilty one is condemned. The balance of the scale is like the weight of that which is weighed; if something is weighed in the scale, it is weighed correctly. Thus also the judge and the king are like the scale for the good man who is humble of spirit. The good man who is humble is wise. From the man of war, who with wars divides the booty of captivity, from the spirit over the soul he speaks, and from the members over the body, that is the one who is humble in his soul and in his body. The soul is pained in the head of him who is led by iniquity, and is pained and sick in evil. His deeds bring upon him afflictions and cast his soul into pains. The soul calls out to the whole head, and pains to the deeds that are weary and drunken. A crown of glory is the likeness of the glorious old age in the world. Thus also the king and the queen, wisdom, to her throne, and in the path of righteousness, even old age is praised. The interpretation of the parable is a parable for the parable of the head. And the parable for the reward, and he says that it is placed in the head for him who bears the yoke of the counsel of the age, which is bound to him inseparably. "It is not fitting for a fool" is concerning one who does not do good things, nor does he wish to speak well and truly. He calls the lip "speech" because speech comes forth from the lips. This which is not fitting is that fools do not receive true speech upon them. "The stone of friends" is good in my eyes, for it is like a stone in a foundation that is placed upon the foundation of two sides, more solid for the foundation. Thus also wisdom and understanding are solidified for the head. In another section, "the stone of friends" is a good, precious, and beloved stone, like a precious stone of words or a chief pearl, whether in holiness or in humility, and a crown, its beauty is shown and honor is prepared for the head.

Thus also wisdom is known by its equity in judgment, and to the place where it is weighed, every thought, word, and action that takes its beginning from this rises to its end and completion. Righteousness. And to the place that is turned, it will succeed; wherever wisdom is, it succeeds in all its actions, for it conceals iniquity with love. That one, when he sees iniquity, . . . . . . . . . . . . against his companion, and conceals and hides it, and by his hands and to him he conceals it. This great fault fills and makes merciful, and he who is able to conceal it with friends—is it not that the king should not conceal a man except in opposition? That one, if it is not vain for you concerning the fault of your friend, and as is fitting, do not bring a remedy when you have erred with your friend, and with the inhabitant of your people you seek to separate and become estranged. But conceal it fault-wise and not openly, as in envy. A little bread of fear is ground, and the bread that the wise man hears is constrained in his thought concerning what this might be. And instead of a thorn, the fool, even when he is pierced by it, is not corrected, but even when he is reproached, he does not perceive. Fear and trembling fall upon a man—that one who is: when he hears of the grievous calamity that occurs among the sons of men, trembling falls upon him, and he is in fear of what might happen to him. The fool, however, scatters all these things and considers them nothing. He who loves iniquity is one who loves iniquity steadfastly in freedom and in commandment falls, and he who raises his gate is that one who is insolent and haughty and opens the door of his heart and is raised up and exalted over others; quickly a snare comes upon him, sets upon his head, and breaks him.

Again, the mouth of the fool raises its gate: it opens its lips to every evil word. His word is taken and set at the beginning, like a single pleasing note that makes the whole body rejoice and be fair. So also a spirit that is unjust and in bitterness corrupts the bones, until the pain reaches the bones, because life dwells in the heart, and the spirit of the mind is moved, life in the brain and the brain in the bones. The depths of the fool are in that which does not look to the distance in the deeds of the future, that he might restrain his words. He who stands in knowledge and being speaks in order everything that he says, and in the time of seeking and not finding, the lips of the fool are dry. The words of the fool bring him to judgment and to the place of the beginning: where he lets his hands drop in his deed, in good deeds. His brother is the one who is a destructive man; also he is not destructive, but the inheritance of the destructive he inherits. A strong tower is this: does it not rule over everyone, whether he is righteous or a transgressor who takes refuge in the name of the Lord? For like a strong tower in the midst of his body, honor and wealth are a city for him who fears God and holds to the body in his name, he becomes honored and glorious and is strengthened in wealth like a city that has a wall built around it, with nothing cut off from it. Before destruction, he who is high is also honored; he descends to lowness, and before honor, humility is until a man is humbled and not honored. The spirit of a man is the spirit that calls to the soul; it is fitting for the wise man to be patient.

All the pains that befall him, and a grieving spirit, how is it fitting for a man who passes his time with patience? Now a foundation of shame holds a place in his heart; a man cannot bear a burden like this. The gifts of the head are spiritual; it is a place where a gentle mercy stands; mercy makes him known among the people and brings him to ease and honor, and sets him before the great with open face. He who is victorious in the head stands in his own judgment, that a man who is worthy of judgment is victorious. His companion is worthy of him, but when his opponent comes, he shows his guilt and his victory. The solution looses the knots; it brings a proof that can, through testing, loose difficult knots. The solution is not distinguished from it by actions when it falls. And the boundaries of desires are set in it, as for the solution of the knot that occurs among the great, the rich, and the known. And in the testing of words, the distinction of words that accuse the accused is seen. The solution calls to the narrow place: a brother who is helped hastens to the door and to peace, like a city whose walls surround it, and its gates are the brotherhood that helps, like a city that is completed in everything, and it is hidden from the place that is hidden in it. And its gates are like the one who holds the hand of his brother and helps him; he also leans on the divine help that is fitting for him, like a city that is completed in everything and has iron doors, and they have bolts that cannot be opened.

He says: He is lacking like a royal palace that is established on foundations, and the foundations call to the doors, for he does not know himself, it is not fitting for him. He is hasty and light on his feet, he sins because he does not perform his actions with deliberation of spirit, but lightly and hastily, trusting in his actions, and he does not first see whether there might be sin in this action. Because of his arrogance he sins, and that is enough. The folly of a man is the stupidity of his head; it entangles his actions, and he complains against the Lord, and when he himself is the cause of evils for his people, he complains in stupidity against his Creator, who has hindered his actions. He who drives away with his words is not truthful; he who is foolish and stupid and disturbed. And wisdom stands, and he who loves himself wisely meditates in patience. The understanding of a man is that which stands: understanding, knowledge, and wisdom, for it is of the spirit, because of his patience.

And there is in him iniquity or injustice; after him is hidden the cause of wisdom that stands. The house and the standing are the surplus that is the father’s custom. There is in the world of fathers the inheritance of their standing to their sons, and it is lost to them, houses and wealth with all the goods of standing. When the Lord is sold, when God arranges the law that a man should leave his father and mother and cleave to his wife, yet not every wife is sold to a man by God. He speaks concerning the natural order of marriage, as above concerning authority, and likewise concerning rank, and not concerning the persons who stand in authority. The nation gives the hour as a nation upon the hour makes known, and with the height of a man over the lowliness that is destined for him, he receives reproof, a great loss, because of this, that he does not subdue his anger. And as much as he enters upon his error, that is the demonstration in the likeness of a man who adds to his error. Thus also he, when his anger is great, day by day, injuries or adversities happen to him. He calls anger that which comes like wrath.

The entrance is how much it is distributed in the head of one who does something that is pleasing to God, and it is considered upon him and the evil of his deeds is not completed as much as God does not leave the fear of God, which gives living and true life. And when he is satisfied with something evil, it does not approach his side, and when he dies, he does not fear anything, and it satisfies him with good things. The concealment that hides his hands is a man of sorrow who is never comforted by the labor of his hands, and because he does not work, he does not become rich. Evil, when it is done, a wise man is wise; when he sees that he is being led upon the face of his follies, he receives excessive caution and strives to add to his excellence. The oppressor of the just is the judge who calls the free man here in this, for every name that testifies in pride, the free man is excessively received in the house of a man to his companion. The healer of pains is the one who heals; he places hard heads upon those who are the limbs of the free man and of the commandment in the house of a man to his companion by means of the testimony of the revelation that testifies. Enough. For the deep word is in his heart; even the hidden things of the king a wise man can find, who comes to the revealed as a thing of water without water with a deep well. The multitude of evils is called, but a true man, or a faithful man, with him can find the truth, not rashly is the truth found.

...that is distributed in the head of one who does something pleasing to God, and it is considered upon him and the evil of his deeds is not completed as much as God does not leave the fear of Him. This is what is known concerning diligence. A king sits upon a throne, he who is the head of the people, but he does not permit evil deeds and wicked acts to be performed and to be driven away from before his authority. How can he say, "You have conquered my heart"? How can he say that he is pure and without blemish in all his deeds? Diligence is that which does not become agitated even in his works. It is known in a righteous head from his youth; his deeds are known from his turns throughout the whole measure of his life; his excellence is known. He does not love drunkenness; drunkenness calls to madness and love. Do not wonder when a wretch does not come to the depth of evils, but open your eyes in diligence. And be satisfied; with diligence you are satisfied with all good things. A friend says to his friend, that one who is a man in the diligence of the fear of God can say to his friend with great publicity, "I have acquired a possession, and I also have wealth." And in this he boasts in the fear of God, like that one who says, "Gold and wisdom are found with every man." Take his garment; they took it. It is taken, it is weighed, its nature. For many times, a stumbling block like this comes upon him because of the surety of everything that he has. A man fled because of the bread of deceit; the bread of deceit calls to that which a man gives to his companion not out of love but for a reason. Many, because of the beginning and the hardness of the bread, receive that they enter into surety. And after that, but afterwards, that bread which he ate becomes like thorns in his mouth, or like stones and rocks that cause hours. Thus he stumbles with that bread.

...that is distributed in the head of one who does something pleasing to God, and it is considered upon him and the evil of his deeds is not completed as much as God does not leave the fear of Him. This is what is known as thought in intention. And it is known that first, and not to a man who thinks within his intention, and this is what he does and accomplishes something that is not of benefit even to others, and it is done in haste many times when a man does not see the end of the matter but does it as it comes, he is stirred up from it of this war and severe destruction. For the revealer of secrets is a slanderer, for he slanders in that he says something as if for the stumbling of his companion. And with the hastening of his words, he is with the one who is foolish and boastful in his words and in his deeds, the inheritance of the hasty one is not joined. He who performs an act with rashness and boastfulness, without considering the end, does not succeed and is not blessed. By inheritance over every deed he says. A snare is for a man who vows, in the likeness of a snare by which a bird is caught; thus is he caught by the placing of a vow on the head, when he vows something to holiness and does not fulfill his vows. He scatters the world, a king who is ordered. And the wheel turns upon them, the change that comes to the world signifies. He repays them according to the evil deeds they have done. The lamp of the Lord is a lamp by which everything is seen, and where there is no darkness, there is also the soul of a man who keeps the laws, they become for it like a garment of life. And in them it is named and is revealed, and it searches all, in the likeness of a man who takes a lamp and enters and searches everything. Thus also God, by the precedence of his knowledge, discerns all the hidden thoughts of a man.

Grace and truth are grace and mercy that a king performs for the sake of the righteous; that is a safeguard for him from all the wicked. Righteousness, then, is the lamp of the wicked. Sin is pride and arrogance with evil thoughts, and also the lives of the wicked and all their conduct of sin. He calls the raising of the eyes pride, and the expansion of the heart an evil thought or wickedness. The lamp of the lives of the wicked is the performance of a deposit in the tongue. That one who lies in his words from his tongue and his speech receives the performance of evil deeds. This is like a deposit placed and guarded for the doers of evil deeds. He who turns his way from good deeds and remembers that one who fears God. The face of the wicked is not seen in this, because everything that is thought and done is as if in secret and in concealment, as if his companions do not know. And within evil, however, when loss and affliction come upon him, even those who were well brought up and foolish in knowledge become wise and practice caution so that it does not happen to them as well. The gift of concealment is alms that are not given for the sake of the sight of the righteous, in order to turn away wrath or to place on the head. The joy of the righteous is sorrow; for at all times he begins with joy and joyfully performs sorrow.

In the head of the strayer: with the sons of the earth, he was established and expanded in the placing of the head of death with the rest of the sinners, because in this world they received the placing of the head in place of the strayer, with the good deeds of wisdom, and he went out to the destruction of folly. The replacement of the righteous is the wicked one; thus the righteous are honored in the eyes of God, because in the time of the placing of the head, the wicked are swallowed up for their sake. A desirable treasure. And its swallowing is wisdom, not for the treasure of all the principal helps, which are like blood, and like ointment that is placed, whose scent spreads and sweetens all the limbs. For this is made known: that which is in the monastery, and when one perceives its beauty and stands before it with its essence, he swallows it. Like the death of desirable foods that a man snatches and swallows entirely. Like the death of desirable foods for them. And from them, here, the sense of the thought of good, with all the treasures, the anointed one is found in the monastery of that which goes forth with its abundant scent. The pride of the rich is that which is pride, and his name is known by pride. At all times, because the sign of evil increases, the poor man and the rich man, and the Lord makes the poor man and the rich man. But he says that for the poor man and the rich man who are in evil, the Lord creates them. And that one becomes poor and another rich, just as for the course of the world it was established like sickness and health, and afflictions and joys. When one becomes rich, it is right that he should share with others, like the limbs of the body, each one of which extends to its neighbor the need of its functions. The followers of humility are its branches and the deeds of humility.

of the fear of God is that it restrains the youth from that which drives the youth when he is still a child. And also, he came to the measure of old age, his heart did not turn away from that goodness which once he learned. And the rich man was given authority, and for many he was a source of profit through the discipline that comes from wisdom. And also, it happened that wealth came to him through service and poverty. These deeds bear witness, for indeed how many times have rich men, who were spendthrifts, sunk to the depth of need because of their lack of discipline. And other poor men were raised to abundance. He who sows iniquity reaps it, for he who works evil deeds and gathers with iniquity to evil. He who places a head covering, like his work. And with this, the rod of his excommunication, by which he used to deprive others, is also nullified. For this reason, he calls it a sign. Others, by name, did not hunt for the placing of the head that was fitting for him. He destroyed the evil one and brought him out, warning the judges not to be deceived by appearances. He destroyed, also, the minors, so that he might not diminish all those who are in grief. And he nullified the judge who judges the free man, he calls. The beloved says, when he is sent, he teaches in this about the difficulty and laxity that the beloved has towards every deed. Just as where there is a lion or a difficult killer, he restrains the man who would approach there, so also the beloved, in pursuit of the deed, towards the lion and the killer, he expects to approach. Foolishness separates his heart, stupidity and lack of knowledge confuse his mind, which is pleasing in knowledge. And he is held by desires and cannot turn towards the small things because he is given to desires. And the rod of discipline is not more than discipline. Woe to him who surrenders himself to lust.

I wrote to you concerning three, three concerning the measure of the anointed one, he said. But according to the custom of the books, he makes known concerning many things. Lest I did not write to you the third ones, the Hebrew said for the understanding of the three holy persons. That I might make known to you the king and knowledge, he shows that which Elijah the prophet wrote. And the rest, that which remains from evils. And the words of truth of the faith. The word of truth for that which I sent to you, that son of yours who is in this world, you are. And do not incline to evil when you sit at the gate of judgment to judge according to your custom, do not oppress him to gain profit in judgment. Concerning that there is no one who helps him. Do not transgress the boundary, do not be agitated with violence and oppression towards others when the boundary of the land is upon the boundary of the fear of God, teaching that it is not right for a man to transgress from it. Chapter 23: If you sit to dine, eat moderately and do not hasten with your mouth. Lest you place a fool in the likeness of a fool, that meal which you ate becomes for you. If there is a man who is violent, call him a wicked man. Who is rich and famous, boast in his flesh. Especially, let him beware if he is a wicked man and a murderer. For with him do not eat bread, because he does not feed you with love but with deceit and falsehood. For if your eye is caught with him, perhaps you are trusting a little while when you approach the battle. For that which is thus, immediately abandon your intention concerning the help of his mother, because in the likeness of a bird that flies to the sky, in that very moment he also is removed from your proximity. And his love flies away, the wind that he showed you, and all your goods vanish.

Do not associate with a white-haired man, for he is a fool and a mocker; he calls his foolishness wisdom when he looks at the truth, something that is fitting for him, just as when he looks at it, his eyes are darkened until the blackness of his eyes is hidden in the likeness of dogs, foolish ones, when they fight over food, the blackness of his eye and all his whiteness are hidden. For just as that one is not fit to eat, for you see that a man swallows a mouthful, that is, a mouthful, for when a man swallows a mouthful, immediately he seeks to drink. Thus it is with the eating and drinking of a man who is like that mouthful, which is called the hairs of a pig's bristles or the unkemptness of his hair. And he shows that your words are not only not beneficial for his food, but also your words are not useful for the treasures that are with him. Do not be drunk with wine, that is, with that which the measure of the wise measures. And do not be a glutton for meat, because gluttony causes the fearers of God to stumble. And do not sleep in your clothes, that is, the example of a man who sleeps is like one who performs servitude and does not give himself to work; it is a necessity for him to be captured. Thus also a man who is held by gluttony and drunkenness cannot escape from destruction. Knowledge is the hundred that strikes and sharpens with the points of the arrows of the catapult. Listen to your father, that is, to God. Your mother, that is, he calls wisdom your mother. Old age, he says, is like a more honorable thing; listen, then, to what God teaches you with honorable wisdom. And do not be negligent and foolish. And when he says that you should listen, he means: acquire truth and do not sell wisdom for anything else, for in this you stand, you know the knowledge of truth, that is, truth.

Do not associate with a white-haired man, for he is a fool and a mocker; he calls his foolishness wisdom when he looks at the truth, something that is fitting for him, just as when he looks at it, his eyes are darkened. And do not associate with a drunkard, for he is a fool and a mocker; he calls his foolishness wisdom when he looks at the truth, something that is fitting for him, just as when he looks at it, his eyes are darkened. And do not associate with a drunkard, for his thoughts are confused. His eyes are not from the green of the vine, but from the abundance of wine. He speaks concerning the greenness that is in the eyes. Do not fix your eye, for this is a counsel to you, that you not be inflamed for wine. For it is a spark, because it kindles a fire in the belly. Your eyes, when they look upon the first fruits, are like a mirror of reflections and images; the first fruits ought to be honored, because many times, from the white of the egg, the heart is drawn towards them and does not perceive afterwards what it says or does. He is like one who lies down, like one who is troubled with the confusion of the sea; and like salt, when the wave rises upon him, he is disturbed. And you say, "He struck me and I did not know," from the stupor that seizes a man from the abundance of desire, and he does not feel when he is struck, nor does he perceive the pain and the shame. When does he awaken? Only in his one regret, that is, when he goes out to see the one he loves. When in anger he approaches, in a little while, when anger comes to battle, if the wise are not received, through kings and princes, great slaughters begin. Good in the market are your servants, O king, who before the purchase of the merchandise watch over the worthless, lest when he seeks to buy a house, he is obliged to prepare the price before the purchase of the house. Whether from the market or from the field, and immediately the slaughter. Thus also the one who seeks to approach wisdom ought to prepare the things that are fitting for him. And if not, punishment calls to him.

When it came upon him because of her, a light affliction cut him off, and he left her and fled. Do not stir him up, do not provoke him, and do not bear witness against him with evil things, and do not make a new thing for his name. The stirring is a small movement of the lips of those who know, like a man who is like a hidden wind. Again, do not stir him up, do not destroy your brother with your tongue. The end of chapter 25. The profound proverbs, even these proverbs of his, the king of Judah, indicate that there was a confusion in the books of the Hebrews, and their sayings were scattered, and afterwards all the scattered passages were collected from various men. And it is known that when Solomon composed the proverbs, the friends of Hezekiah wrote them down; they confused the books, and when the Assyrian ruled in Jerusalem, he destroyed the book of their memory, and when Hezekiah arose, he gathered the scattered passages and placed them together, just as he also did in this book which the friends wrote, he said "profound." Because of the abundance of knowledge found in them and the concealment of their forms, the praise of God, when it is hidden, is the praise of God which is spoken by the wise, that is, the words of God which are spoken in an orderly manner. That which is hidden is like the vision of sublime things which are placed in concealment, when neither outside nor inside is there any need for them, but by measure one approaches that praise of the king, which is not equal to the honor of the king, that is, the king who is in need and reveals the profound things which are composed with the king in wisdom. In another small matter, the praise of God is when a man hides, as it were, and is in need of the word of his governance, and says it before the enemies, that is, the king of the sea. When a man keeps his secret and does not reveal it, the heavens are high.

Do not despise the king, for that which concerns these matters is annulled for him. A man knows his own mind better than the multitude, in the likeness of the height of the heavens and the depths of the earth. Choose a slanderer as the king sets a seal, for it is fitting for him that, like a slanderer who is chosen with a seal, he also should be great among the corrupters who are in the people, and he delivered his hand to place a seal upon the head. And when he does this, he guards his people and his company. Finally, choose all those slanderers of whom it is spoken with kings and hundreds; it is fitting that they be chosen and examined with the wise, like a seal with nations. For it is like this: if a chance occurs and you have a matter with a just man, judge him justly; and if something that helps you against your enemy is concealed in time, hide it with the multitude in your time, do not reveal it. A circle of gold, like a chain in appearance, and a thread of a seal that is fixed in it, circles of gold, and it is for drinking with it. And it adorns the hand of the one who wears it. Thus the word of the covenant when it is spoken in its time. And the soul of its lords is turned, for when a messenger comes and brings good news, he eases the soul of its sender, and he cries out that he has found honey. The one who eats honey is satisfied with the sweetness of the world, he calls out, because it is for every man who is satisfied with it and says that with sweetness it is not fitting for a man who is satisfied with the good things of the world, because if it is found abundantly, it is hidden with all of them with the cause of the pains that adhere to wealth, and he also is shaken. Also a ransom and a sword are in that likeness; it is the testimony of the revelation that occurs concerning a ransom man. A rod of iron or of wood by which planks and bars are broken.

like a bad hour that is known and a tremor with pain that is within. A trembling foot is a hand that works and escapes from its beginning, like a thing that cannot be found to help them because of their sickness in it. In the hour of distress, the feet cannot help. Again, a bad hour is like that of a beast of the hour. In the day of cold, that is of frost, like one who throws a stone upon a string, like that which, when a man is bound or tied with a rope, or like the hard sinews of beasts, and they cast upon his bond or upon his blow a stone that afflicts and pains his heart. So also he who, in the day of winter, when the cold kingship is upon all, when his garment is taken, he is bound with the garments that are thrown upon him from the strong blasts of winter. If your enemy is hungry, these teach about love, that you should not keep love only for your friend, but also for your enemy. Coals of fire are one thing. You are a stone. In that place, you are a stone and you are buried. You are one, he says, Hebrew. A sister is a scatterer, he says. If you are not good to him, and he with his evil does not change, he receives the placing of the head of God. Like the north wind in the morning, like that which this wind, when it blows strongly, is understood to stop the rain and by sharp blasts to pass the waters and the stones in the deep and to cast them to the earth. In this, with the quiet ones, those of the morning are born. Thus also a place that shows a joyful face, and he with evil does not fill and fails the measure of affliction. In another hour.

like a bad hour that is known and a tremor with pain that is within. A trembling foot is a hand that works and escapes from its beginning, like a thing that cannot be found to help them because of their sickness in it. I like the north wind in many places of the inhabited world, in the houses of the Chaldeans and the Indians, much rain dies in the summer season, as the philosopher of Melitene testifies, and it is disturbed when it laughs and perverts. Thus also a man who is diligent in his face hides all in his heart, and he drags his tongue to diligent words that disturb the hearing of others. In like manner, strong bees when there is in them honey and rain, for eating their honey, that is the demonstration, like a wind that does not help, much food of honey in which many times a great disturbance occurs from it to the body. Now in measure, a man eats fire that is not extinguished. In that same manner, when it desires glorious words of all existence, according to what the knowledge of man understands, it is not extinguished but lives, which expands and follows a deadly disturbance. He calls thoughts, as it were, that are equal to praise and not to blame. The sound of the foot under her feet, with actions that are not done in lightness. A foolish messenger in his message. A sixth hour of the night. When by the feet he approaches, he says like a man who is near, and under his foot he seeks evil for him. And this sixth hour is upon foolishness and simplicity. By the fool, that fool who does his message in his hour seeks losses for himself, and injuries with his sending. If the way is given, how much it cannot and is difficult to give a man to a traveler, the way is given how much it cannot. Thus it is not possible to receive a true word from a fool, because he does not speak anything that is fitting, like a stone in a sling.

Thus there is no cause on account of which it is right that the fool should be hindered, as if the cause of the stone that is cast from a sling were not known, and there is no other. Thus I oppose praise for him. For the members of the youth, the elders know in his hand the likeness of a drunkard who is unable to walk straight, and his limbs are filled with swellings, and like one who is afflicted with stars. So also the fool, whose knowledge is vain, his lips stumble with corrupt words. The fool suffers greatly in his flesh, and the drunkard crosses the sea, placing at the head of him who reaches him a sign, when the measure of the fool's flesh comes over the whole sign that stands, being pursued by the evils that come upon him, as in a deep sea. The Greek, in great drunkenness, is seized in his flesh, and the wise men bind him at all times with many afflictions. And he who is held in drunkenness is not distinguished from one who has fallen into the sea, in that with the many evils of drunkenness, he thinks that the sea also passes over with the diverse thoughts that arise in it. Like a dog that returns to its vomit, so the fool who is entangled and mad in his follies does not change, and is considered like the vomit of a dog. The concealment that hides his hands is over what hides his hands, as if in a hole at the time of work, he comes to the needy. As if there is no sign of what is placed in his hand in his mouth, and the support of his weakness is placed. And the other who carries a sign to his mouth, with what is worn out, for he has nothing. He who speaks in a discourse that is not his own, with words of divine governance, when he enters upon what he has despised and despised, it becomes.

in the hands of a dog, it is not distinguished from that which stands in the distress of affliction, whether it leaves it to be shaken or takes it and stands trembling from it. Finally, that which enters a dwelling that is not his own and disturbs the house of a man to his companion receives loss and injury. The millstone grinds the coals; the millstone grinds this proverb which is placed upon the coals of fire to be completed. The preparation of these things which are done by it, the millstone grinds in Persian fashion, or rather the tray of that dish. And also wood is suitable for fire. For thus the millstone is small and able to grind herbs and bitter things in any way. Thus the lips of the burning ones are prepared to eat a portion. And the evil heart that thinks of evil is despicable and abominable before God. From his lips it is known from his words. And if he is lowly and also shows a form of love, it is not right that he should be trusted. Because he is full of evils, because his thought is completed in his evils. For the stumbling of others, he digs a pit for stumbling and for the destruction of his companion he falls into it. And he who rolls a stone, when he strikes a place where he did not expect his stumbling, it comes up upon his head. Again, when he rolls and shakes, when he begins in his life and in his death, like a stone that is rolled, he also, when he places a divine head, without perceiving. Chapter 27: Do not boast about tomorrow; it is not right for a man to rely upon these things, this life and the good things of the world, because changes are near to him. The soul of the wise man is a place that is rich in knowledge of all the wisdom of all the good things of the world that are spread in his eyes. The soul of the poor man is that which is bereft of wisdom. Those who are humble and bitter are many for her.

the prudent man sees the prudent man fleeing at all times from evil deeds. The fool stumbles over all of them while plucking loss from them. On a day of closure—that is, a day of closure—he calls that which happened in it rain. Many a one shuts and restrains from labors. And thus also a wise woman pleases her husband and restrains him from good deeds and from entering his house. The north wind is harsh—that is, the north wind is strong—with three parts, and strong from them like the sea from the left; thus also a wicked woman cannot be strengthened by her husband to establish her in the bond of commandment. Another likeness: even if the north wind is harsh, it helps trees and seeds; thus also the humility of the wise, even if it appears outwardly as harsh, yet help comes from it to the hearers. Iron to iron—that is, the likeness of iron with iron in its substance is struck and sharpened; thus also among men it is right that they be tested with good thoughts and words of counsel. Others: the likeness of iron with iron in its substance is struck; thus it is right for a ruler to be foolish when a man chastens and makes him wise, because of the fear of God, that he may rejoice and be glad before the one who benefits him. A touchstone for silver and a furnace for gold—that is, a touchstone cleanses silver, and like a furnace, gold is tested in it, whether it is exalted by praise or whether it is as it is. When you raise your face to your eyes and set your heart on your portion—in this it warns rulers. When governance is placed in your hands, with the diligence of the fear of God you will govern your flock while you are guided by the righteousness of those who are suitable for it.

and what is established. For there is no closure at all, because the time is short for you in authority, and the discourse of what is eternal dismisses you. For your closure is not without end in this governance. Nor is governance conducted properly from generation to generation. The shepherd dwells, and the lambs for food, because the thoughts of the flock give heed to the diligence of all the shepherds of the flocks. See how the lambs graze. How much diligence they show over it when they prepare for it the places of their pastures with the shepherd, when they prepare grass and fodder. And this indeed is what the shepherd saw and appeared, and in summer he goes around with it from place to place, while they are diligent in winter to carry fodder sufficient for the summer season. When grass is lacking in the desert. In like manner, it is fitting for the shepherds of the spiritual lambs to be diligent in what is necessary, and to provide for them from the treasures of the lambs, and with milk and butter their need is fulfilled. Thus also you, great honors await you from your obedience instead of your vanity over them. The end of chapter 28. On the increase of iniquity in the land, its many rulers, when iniquity increases, also the wicked in it fall in wars and battles. And every man is eager for the rank of leadership. And the righteous know the wicked, that is, righteousness. Men do not prolong their lives in the land of dominion. Blessed is the man who fears at all times the judgment of God. The lion roars. Over the foolish people, they do not distinguish between the roar of the lion and the voice of the bear.

the wicked, when they are given authority over the righteous in this governance of theirs, their fall is full. Like a wild beast when it breaks out, at the head of the one who is weak. And his help is not there, the place where one feels that a man is in the blood of a man who was killed, and he is silent and does not inform the people, nor does he take up a case from the demand, nor does he take a side. Among the chosen, and also among the governors and priests, in that which he showed that the partner is the one of the murderer. A man who takes bribes, that he may be enriched by the wicked, is not good. For by the crust of bread, he who eats with the wicked bears witness wickedly against the righteous. A Jew. Instead of "delivers" he says "sacrifices," he said: when he ate and drank with the wicked, he inclined to save a man by the trick of wickedness. A man whose intention is evil, his intentions are evil: he calls envy. This desire is great for becoming rich, and he looks at many as if at few. He who taxes the head, a curse is upon him, the reward of good deeds is equal to that which rightly taxes the evil. And to place at the head. He who is pleasing in his speech, but within is divided in his thought. He who also divides, when his speech is last, it is in his heart divided concerning what he says. Chapter 25. A man who is divided against his companion, he also spreads a net to hunt rightly, but he spreads it for him, and the hunting net that he spreads over him is the opposite. A loan and a pain: his speech is about what he lent and came to a loan. And about what he borrows, and about his loan he came to pain and stumbling. A Jew: "Loans and borrowings have met," he said, that like these many there are in the world. And the Lord hastens that there is no one who stumbles over the loan of their own and is managed well.

The Lord multiplies their good deeds and makes them joyful and hastens to them. A man who trusts in his own wisdom and does not hold his tongue from idle chatter that has no profit. And many confusions when he does nothing, this is more than all fools who never were. That he is distinguished from his youth, he did that which in his youth does not hinder learning. He is not refreshed by fragrance when he seeks vinegar and does not find it. How many times does he sacrifice and not know? He makes a stumbling block for himself. Is it not that he is for his standing a cause placed in his head, which he calls a stumbling block? Is it not that many sought his face, many who were distressed and cast themselves before the rulers, and nothing was helped by them? And from the Lord, that one goes out, God by his hand saves the afflicted who trusted in him. End of the passage. The words of Agur bar Yaqi, that is, the hired one who hired himself out, completed as he who hired himself out to wisdom to serve with her. Agur bar Yaqi, that is, the son of the honourable one of David. Because he was honoured by God with prophecy and kingship. And by the confession that was with him, and he was called the heart of God. That he received prophecy, prophecy is named for proverbs. Because of their honour. And that they were honoured above all men. Others say that these two sayings are not from the body of the book, but according to their opinion they said, but after the destruction of Jerusalem, men from those who were in captivity corrupted the books. And there are passages that in their place they placed, and there are those that they did not, and they found interpretations that were written on the margins of the books and the edges of the volumes. And they added them to the body in such a way that these sayings, and also that which is inscribed at the head of the book.

The proverbs of Solomon. Thus he acted in the book of Ecclesiastes, for at its beginning and its end he wrote the name "Ecclesiastes," the words of Agur bar Yaqi. To every man who toils and reads and labors at the work of wisdom, in hope of a reward from God, and Yaqi calls wisdom thus, as one who raised him in the arts of children. And he said: And he said, "Do not trust in El; he gives forth in spirit to those who have wronged him concerning teaching." Trust in El is that which comes from God. If a man comes and says that something is from God, and I think that it is not from God, these words of this book say this to him. Because his thought is deficient, because you, with that head, you are to me as one who says, "I have a child, and he does not produce thought in teaching." In that you have not acquired the measure of the understanding of the wicked, nor have you learned the knowledge of the saints, and you have not attained the knowledge of the houses of God. And concerning this you wish to enter into this composition; ask, I say to you, also this: Who ascended to heaven? He learned the wisdom of this which is mine, which began. And who seized the wind? And how, even the nature of the earth, the tremor of the air in which it is, the ascent to heaven, can it confuse with its coverings apart from God? What is his name, and what is the name of his son? In this he refutes all the words of the questions, while showing the difficulty of the matter. There is no man who can ascend to heaven, and seize the wind in its force, and bind water in a sieve. And if there is one who can do this apart from God, let him say his name and show his lineage and make known that by which he is guided.

... but there is no secret from God, who gave me wisdom. And if there is someone who does these things, he said to me, and after that, the scales are placed after me because of my wisdom. And the name of his son is upon the word, and the son of the father is said to be this, and Solomon first revealed the name of his son in the world. Again, Ithiel was not a wise man, and he was raised with Solomon and is interpreted as "where is God from this?" For he found the collection of proverbs of Solomon, and Solomon called him Ithiel because of the greatness of his knowledge. And when Solomon saw that fools were mocking this book, he called it not Ithiel, and he asked if he too was mistaken. And immediately Solomon asked, "What have I done wrong? And what and where is the name of his son?" And he showed that his wisdom is from God, for his sayings are from God. Everything that is said from God is chosen and not ordinary like the words in this book, which are chosen and without blemish, and as the will of God, they were spoken by him. There is no addition of words in this book that are from God, nor does any person diminish or add to them from his own. So that the error of those who add may not be spread, and the question may be placed upon their faces. And immediately he warns with a threat: two questions, and he fills with lies. These guilty ones, excellent men, ask from God, that they may distance themselves from excess and be given a yoke. And a dwelling is sufficient for need from measure, so that it may not be filled, lest they become intoxicated by the rewards of wealth and become arrogant in their thinking and become confused with the hope concerning God. And so that it may not be mixed, lest when mixed, it becomes bitter, and with this, he lies and speaks falsely about God.

Do not entrust a servant, O servant, to that one who is like the nations, he said: "If a servant comes to you who is like the nations, he said: 'If a servant comes to you who is like the nations and seeks to be taught about God, do not hand him over to his masters, and you will be cursed, and he will blaspheme against God, and you will be condemned by the imposition of the chief.'" For the generation of his fathers, O also the fathers who begot him, the righteousness that is in him came into the world. That is the cause of his servitude. For the generation of the pure in his eyes, O it is right that as much as he is able, he should beware of himself, because there are many who, when they are covered in sins, show themselves to be pure and holy. When he lifts his eyes, O the height of the eyes and the taking of fruits indicate pride and height. That which is not to be investigated, for he learned the skills of the vines. Joy. Instead of "generation," "son," he said: "Sepsira," he said, "I have come." O when he is agitated with the vine, like in hours and bridal chambers of animals, he is furnished with a murmuring, a crushing for the destruction of others. For the leech, there are three natures for it, O it sucks, it makes a wound for wickedness by means of a demonstration. "Leech" is said of something that twists and coils, and when it clings to the hand, it is not quickly separated, like a tongue and a serpent and a viper. And "coiler" is another name. "Leekta" is also "leek." This one that sucks blood, for this and for blood, the leech is like a leech when it has seized the body, it does not leave go with that which draws blood until it is filled with its fullness. Thus the leech is not filled with itself with the oppression of wickedness. Its name is "leech" from "mother," because she is the mother of the wicked who love excessively. The beloved daughters call the members and the wicked who are ashamed of her and who are like her, as a child to its mother.

Three things that are not sated: he revealed by means of the example the meaning of his word. Sheol, O Sheol, is not sated with corpses. And the one who holds her affections is the barren woman, like the earth that is not sated with water. And fire is not sated with wood, nor Sheol with the dead, nor the barren woman with a husband. Thus the rich are not sated with wealth. Others: "The one who holds her affections" — he does not call her barren because she receives seed and does not produce fruit, but rather "the one who holds her affections" is "the one who rejects her affections." Instead of "affections," they said "rejected," for she rejected her affections out of a hired lust, just as one who rejects those who love her out of contempt. Yawnaya: "The love of a woman," he said, when he makes known by means of the love of a woman the anxiety of the desire of the rich. For he runs after deceit like a hot thought that runs after a woman. A rich man who laughs at his father — he warns sons against evils, that they should not stand against their fathers. The law commands that a wicked son be stoned, and a raven falls upon his corpse, and eats the corpse, and moreover brings out the eyes. Three things that are hidden: he hinted by means of this example at the evil desire, like one who is unable to stand or to trace the footsteps of the tracks of a ship or of an eagle when it flies. Nor the path of a serpent when it glides upon a rock. Nor to trace the movements of the eunuch who spent his youth in that by which every movement is weakened by the strength of his youth. Thus no one can [trace] the changes of a woman, for she is a creature who flies in her thoughts like an eagle, a kite, and a hunter from a distance, until she finds one who struggles with her and is able to overcome him. Under three movements the earth trembles: he speaks concerning the love of a woman.

The servant, when he rules, is worse than his master, Solomon said. By this he hinted at the arrogance of the beloved. And beyond the measure of nature is the likeness of the servant who rules beyond the measure of custom, which is among the wicked. The fool who is sated, when a man comes at night to the inn, no man can endure his drunkenness. For he imagines in his soul that something new is happening, which never happened before. By these two examples he teaches about the insolence of men. And under the pretext of humility, that man, by these things which are said about the arrogance of women, teaches: a woman, if she is humble, shows a vision of humility to a man, but when she is with humility, she is full of vision and also boasting. For if, in humility of face, she strikes her fathers, or if beauty were bitter, how would she endure her drunkenness? When she also brings forth this, it is not to be endured, for if she is subjugated, she is thus drunken. Or if she becomes free and is released from her master on account of her beauty, no one can stand against her arrogance. By these four examples he teaches to flee from arrogance and from boasting and pride. By spiritual poverty, he calls the servant death, the fool a thief, the hour sinful, humility the lover of women. The servant is envious, the fool a haughty spirit, the trembling one says the lament of the future of the wicked. Four things that are small: by these he teaches about virtue and brings an example from the diligence of natural beings, which are not rational, that hide in holes. The blackbirds are adorned and hide from them the trap, not when in winter, when they go out with their young, they die from the cold.

and also concerning these, the laws are established to cut off the one who is a foreigner and a secret, so that they do not wander like fools from house to house. And there are no kings' taxes for them. He teaches about the ordering of conduct also through these and through the handmaid, who orders all the affairs of the household in an orderly manner within the boundaries of propriety. The four small ones are the sparrows. The swallows again build a nest in summer and in winter, when there is shade, they bring it out to the sun and dry it, and then they bring it in to the nest when they break it so that it does not come, and through these he teaches you that you should be diligent in your labors. Also the laws, because they hide from wild animals on the cliffs, they go up and there they make their houses. With the awl, because it pierces holes sufficient to break stones, for water goes to the outside. And through these he teaches you that you should preserve your dwelling and your secret. And through the taxes he teaches you about the ordering of governance, in that they also have an order, and one goes at their head, and when they reach a field, one of them does not taste until the one who goes at their head eats, and if he flies, they also fly. Also through the handmaid he urges you concerning the conduct of excellence, and that you should preserve the advantage of the soul in a humble manner. For example, the handmaid is diligent in the houses of kings and in holy places to make her dwelling, covering with her hands and making a path over smooth stones. Thus also you, O sinner, ought to be urged with feet and hands to complete good works after you have acquired all diligence. In these again he speaks to the governors.

three kinds of people for whom the law of the lion is established. The lion is brave with all the wild beasts. And the cock that crows, and the goat that goes. For because of right governance, these three must be more strict than all: courage, diligence, and guidance. By means of voluntary submission which is fitting for one who is occupied with the governance in which he has power over evil deeds. For the good things, however, he is gentle and humble, like the lion which is gentle and swift against the sons of his body. With the beasts, however, he roars and cuts until he breaks and passes on. For it is said concerning the lion's cubs, that with the spring of waters they go out, and day after day the father opens his eyes upon them and the beast is roused. Thus it is fitting for the head of the assembly to go out to those who die in sin and to revive them with repentance. And the cock that crows, which loves the hens and walks among them joyfully, and in the morning calls them and gathers them with his voice. And with the hand of the idle he seeks that the eggs be laid, and with the hand of the one who lays he goes around to find where they are laid. And when she lays, he stands by her, helping her until she brings forth her young. And wherever he goes, he follows after them. And when he finds something, he takes it in his mouth and throws it down and calls them, and they come and eat it. Thus it is fitting for the governor of the assembly to care for his people with those who help him. And the goat that goes in the guidance which is fitting for the head to be subject to him and not to learn from the goat, or rather the ram, like the goat when it goes at the head of the flock and does not turn to one side from the path.

or if he goes to the shepherd, or if the water of the flock is lacking. How much more does the shepherd of rational flocks rejoice to show his shepherding the way of truth. And he becomes for them a guide to the works of the beautiful ones, and he becomes a good watcher of what is entrusted to him. Do not think that you will not be diminished by these things on account of the desire for women, and also on account of the sign of the lambs, that you will not be diminished. In the end, and that you will not be set aside. And this he says: When you go up to something not righteously, and you are repaid with something not your own. If there is need that you be diminished either by placing at the head or by the house of women. Either by placing at the head or by the house of women. When the milk is taken and the boundaries or the shepherds and the rational ones are taken by the thoughts. For when he tends the flocks. By measure he milks the goat, and when the milk they make butter for their sustenance. Thus also you, when you well tend the rational flocks, you take from them your sustenance proportionately. And if you press your hand upon the sin, blood comes out, for sin is that mouth of the teats of the goats. That is, by the soft touch of his fingers. And by measure he milks the goat, he subdues it to the heart, from which he also makes butter, likewise the anointed one, the hearing. For his need. Then it becomes hard and it dries up its teats and it suffers pain instead of milk, because blood comes out from its teats and they become diseased and dry up. Thus also the shepherd, if he governs the flock with violence, not seeking from them extra things, he stands before good things with God and praise with his people. Then he pursues greedily excessive silver, and he scrapes and afflicts these, and even a small thing that he takes is lost from him, and he stands with a bad name. Thus also with the shame of the face, that is, with diligence and zeal.

these are the works of the one who was a friend among the children of men, and he went out and placed at the head, but not the voice, the words of Moses. Here, the words of Solomon are completed, which were separated from the teaching of God. And these words are from God, the word of God is spoken. The king is a prophet, in this he made known that he is a prophet. The Hebrew takes it as "his mother taught him," for he calls wisdom mother, just as he received understanding from her. The Greek: instead of "prophet," a saying to the king. Not "prophet and king" as in the Peshitta, and not "saying" as in the Greek. "His mother taught him" says: he calls wisdom mother, she who at all times guides him in the ways of virtues and is like wisdom. The diligence of a mother over her son: "my son" and "my son" is a movement of caution, that is, which a mother urges to her son to say, "See, my son, and beware of falling or stumbling. See that you do not do this." Son of my womb and son of my sides, he makes known a more abundant love. And when he shows that wisdom warns him, he says: "Do not give your strength to women," that is, do not be led without law, after the union of women, and also not to the deeds and foods of kings. With kings, Moses: "Beware," that is, you, Moses, beware of the trust that is in kings, and do not rely on them. "Drink wine," that is, by wine, all folly. He says: "Do not drink and go astray," that is, all wisdom is with sobriety. That he not drink and go astray in drunkenness and go astray to the investigator, that is, to God of all wisdom and all goods. And the investigator of hidden things. Others: the investigator is Moses, but not true. And the going astray of the law, that is, and with folly.

the error of the sea and the bitterness of the hunters. And wine for the bitter ones, because he was wary of wine, lest it be thought that it was created badly from God. He said that because the bitter souls who receive consolation and forget their pains, wine is given. And not for their sake. The wise woman, how is it possible that she would make an image of the fear of God? And he said that wisdom is the true fear of God, which is not found with those who are small and who stand before her, and her husband’s heart trusts in her. And because wisdom is so wondrous, trust and confidence stand before those who adhere to her laws and teachings, all while they exist. Her husband, however, calls those who adhere to her physicians. She lacks nothing for those who are in need and for the evil ones, for they are carried in her treasury. She seeks wine and vinegar, and because she resembles a capable woman in everything, just as he spoke about a woman, he makes known through the lamb and vinegar the work of the virtues. For he says that the virtuous works of the fear of God fill her teaching. She became like a ship of merchants coming from afar, carrying merchandise. Thus also wisdom spreads out in goods and is filled with great helps. And she stood at night. And he made known that she calls her daughters through food upon her teaching of wisdom, because for the soul this is a gift and knowledge and consolation, a provision for those who walk in her paths. And finally, in teaching and her purchase, which is eagerly sought after by her houses for the work of the fear of God, like something great and beneficial.

And its fruits are gathered in this, that when they are diligent in the work of virtue, those who are attached to her pluck the pleasures of her vineyard, which she calls. And her loins are well girded, tightly bound to teach her sons wisdom. As in a mystery it was made known through her actions that the benefit of her merchandise is good. Her arms are stretched out in skill, skillfully and carefully drawing at all times to the actions of the fear of God. Through the means of the work of the fear of God, she makes known. For her hands are stretched out to the ladders, and her arms to those in need of the help of her who is strong. And from her they receive benefits. And they were not afraid in this, that all those who are attached to her are free from every reproach and accusation. Because all of them are evil in this, that they were turning the garment of wisdom into the form of a weapon. They were fittingly saving themselves from all the persecutions. The red garment of the beginning she calls. Also the garment that is attached to her, likewise her husband made. The first garment. Her husband was known to all those who chose her attachment. In return and honor they were separating among many. The garment she made for the necks, the garment of praise, confessing to the parable also to those who are far from her. If they abandon their error and approach her side. She calls the necks the erring. Wealth and honor. On the last day, in wealth and honor and joy, the end of her household will be. When they are greatly delighted in her teaching, she also rejoices over seeing the good end.

that her merchandise is this, namely the last day. And her ways are revealed, her actions are clearly manifest to everyone. She distributes the bread of love openly in that everything that is hers is shared out in a seemly manner, while only to those who are diligent in the work of virtue does she give the breasts of her breasts. All those who cleave to her laws stand by her. And the multitude of her writings does not only dispense the teaching of the fear of God, which is wisdom, to men, but also to women she has made the work of virtue. And I, your servant, have entered into folly against all the ordinances of truth in secret. And now the empty desires that run after them are vain, and the deceits are not lasting. In another place, your servant says concerning wisdom: I have ascended above all the glorious things that are in the world. For beauty is a lie, because it is transitory. The wife of the fear of God is wisdom, which alone is to be praised. Give to her the fruits of her hands, in that those who are chosen in the work of righteousness receive rewards at the end. And her servants praise her, and in this world they are glorious and excellent, and they make a dwelling among the houses for those who cleave to her. At the gate, with mournings, because at the gates of cities there was a custom among the ancients that they would sit and judge. The end of the literal commentary on the proverbs of Solomon according to the simple translation of the Syrians.