17:7 Excessive 1 speech 2 is not becoming for a fool; 3
how much less are lies 4 for a ruler! 5
23:1 When you sit down to eat with a ruler,
consider carefully 6 what 7 is before you,
23:3 Do not crave that ruler’s 8 delicacies,
for 9 that food is deceptive. 10
25:15 Through patience 11 a ruler can be persuaded, 12
and a soft tongue 13 can break a bone. 14
29:12 If a ruler listens to 15 lies, 16
all his ministers 17 will be wicked. 18
1 tn The word יֶתֶר (yeter) could be rendered either “arrogant” (cf. NIV) or “excellent” (cf. KJV, NASB; NLT “eloquent”) because the basic idea of the word is “remainder; excess,” from the verb “be left over.” It describes “lofty” speech (arrogant or excellent) that is not suited for the fool. The Greek version, using pista, seems to support the idea of “excellent,” and makes a contrast: “words that are excellent do not fit a fool.” The idea of arrogance (NIV) fits if it is taken in the sense of lofty, heightened, or excessive language.
2 tn “a lip of excess.” The term “lip” is a metonymy for what is said.
3 sn The “fool” proper, described by the term נָבָל (naval), occurs only here, in v. 21, and in 30:22 in the book. It describes someone who is godless and immoral in an overbearing way (e.g., 1 Sam 25:25; Ps 14:1). A fool should restrain his words lest his foolishness spew out.
4 tn Heb “speech of falsehood”; NRSV “false speech.”
5 sn This “ruler” (KJV, NASB “prince”; NAB “noble”) is a gentleman with a code of honor, to whom truthfulness is second nature (W. McKane, Proverbs [OTL], 507). The word describes one as “inclined, generous, noble” (BDB 622 s.v. נָדִיב). It is cognate to the word for the “free will offering.” So for such a noble person lies are not suited. The argument is from the lesser to the greater – if fools shouldn’t speak lofty things, then honorable people should not lie (or, lofty people should not speak base things).
6 tn The construction uses the imperfect tense of instruction with the infinitive absolute to emphasize the careful discernment required on such occasions. Cf. NIV “note well”; NLT “pay attention.”
7 tn Or “who,” referring to the ruler (so ASV, NAB, TEV).
8 tn Heb “his”; the referent (the ruler mentioned in v. 1) has been specified in the translation for clarity.
9 sn The final line gives the causal clause: The impressive feast is not what it appears to be; the king is not doing you a favor, but rather wants something from you or is observing you (K&D 17:104); cf. TEV “he may be trying to trick you.”
10 sn Verses 1-3 form the sixth saying about being cautious before rulers (cf. Instruction of Amememope, chap. 23, 23:13-18). One should not get too familiar with rulers, for they always have ulterior motives. The Mishnah cites Gamaliel as warning that a ruler only draws someone into his court for his purpose, but in their day of trouble he will not be there to help them (m. Abot 2:3).
11 tn Heb “long of anger” or “forbearance” (so NASB).
12 tn The two imperfect verbs in this line may be nuanced as potential imperfects because what is described could happen, but does not do so as a rule.
13 tn The “tongue” is a metonymy of cause; and so the expression here refers to soft or gentle speech. This fits well with the parallel idea of patience (“long of anger”) – through a calm patient persuasion much can be accomplished. Some English versions relate this figure directly to the persuasion of a ruler in the previous line (cf. TEV “can even convince rulers”).
14 sn The idea of breaking a bone uses the hardest and most firm part of the body in contrast to the “softness of the tongue.” Both are figurative, forming a comparison. A gentle speech can break down any stiff opposition.
15 tn The Hiphil participle מַקְשִׁיב (maqshiv) means “to give attention to; to regard; to heed.” Cf. NASB, NCV, TEV “pays attention to.”
sn Such a ruler would become known as one who could be lied to, because he paid attention to lies.
16 tn Heb “word of falsehood” or “lying word.” Cf. TEV “false information.”
17 tn The verb שָׁרַת (sharat) means “to minister; to serve.” The Piel plural participle here refers to servants of the king who attend to him – courtiers and ministers (cf. NIV, NRSV, TEV, CEV “officials”; NLT “advisers”). This, his entourage, will have to resort to evil practices to gain his favor if he is swayed by such lies.
18 sn The servants of the monarch adjust to their ruler; when they see that court flattery and deception are effective, they will begin to practice it and in the end become wicked (e.g., Prov 16:10; 20:8; 25:2).