18:10 The name of the Lord 1 is like 2 a strong tower; 3
the righteous person runs 4 to it and is set safely on high. 5
18:11 The wealth 6 of a rich person is like 7 a strong city, 8
and it is like a high wall in his imagination. 9
18:19 A relative 10 offended 11 is harder to reach than 12 a strong city,
and disputes are like the barred gates 13 of a fortified citadel. 14
31:4 It is not for kings, 15 O Lemuel,
it is not for kings to drink wine, 16
or for rulers to crave strong drink, 17
1 sn The “name of the
2 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
3 tn Heb “a tower of strength,” with “strength” regarded as attributive by most English versions. The metaphor “strong tower” indicates that God is a secure refuge. The figure is qualified in the second colon.
4 sn The metaphor of “running” to the
5 tn Heb “is high” or “is inaccessible.” This military-type expression stresses the effect of the trust – security, being out of danger (see HALOT 1305 s.v. שׂגב). Other scriptures will supply the ways that God actually protects people who trust him.
6 sn This proverb forms a contrast with the previous one. The rich, unlike the righteous, trust in wealth and not in God.
7 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
8 tn Heb “city of his strength”; NIV “fortified city.” This term refers to their place of refuge, what they look to for security and protection in time of trouble.
9 tc The MT reads בְּמַשְׂכִּיתוֹ (bÿmaskito, “in his imaginations”). The LXX, Tg. Prov 18:11, and the Latin reflect בִּמְשֻׂכָּתוֹ (bimsukato, “like a fence [or, high wall]”) that is, wealth provides protection. The MT reading, on the other hand, suggests that this security is only in the mind.
tn The proverb is an observation saying, reporting a common assumption without commenting on it. The juxtaposition with the last verse is a loud criticism of this misguided faith. The final word בְּמַשְׂכִּיתוֹ (“in his imaginations”) indicates that one’s wealth is a futile place of refuge.
10 tn Heb “brother,” but this is not limited to actual siblings (cf. NRSV “an ally”; CEV, NLT “friend”).
11 tn The Niphal participle from פָּשַׁע (pasha’) modifies “brother”: a brother transgressed, offended, sinned against.
12 tc The LXX has a clear antithetical proverb here: “A brother helped is like a stronghold, but disputes are like bars of a citadel.” Accordingly, the editors of BHS propose מוֹשִׁיעַ (moshia’) instead of נִפְשָׁע (nifsha’, so also the other versions and the RSV). But since both lines use the comparison with a citadel (fortified/barred), the antithesis is problematic.
tn The phrase “is harder to reach” is supplied in the translation on the basis of the comparative מִן (min). It is difficult to get into a fortified city; it is more difficult to reach an offended brother.
13 tn Heb “bars,” but this could be understood to mean “taverns,” so “barred gates” is employed in the translation.
14 sn The proverb is talking about changing a friend or a relative into an enemy by abuse or strife – the bars go up, as it were. And the “walls” that are erected are not easily torn down.
15 tn Heb “[It is] not for kings.”
16 sn This second warning for kings concerns the use of alcohol. If this passage is meant to prohibit any use of alcohol by kings, it would be unheard of in any ancient royal court. What is probably meant is an excessive and unwarranted use of alcohol, or a troubling need for it, so that the meaning is “to drink wine in excess” (cf. NLT “to guzzle wine”; CEV “should not get drunk”). The danger, of course, would be that excessive use of alcohol would cloud the mind and deprive a king of true administrative ability and justice.
17 tn The MT has אֵו (’ev), a Kethib/Qere reading. The Kethib is אוֹ (’o) but the Qere is אֵי (’ey). Some follow the Qere and take the word as a shortened form of וַֹיֵּה, “where?” This would mean the ruler would be always asking for drink (cf. ASV). Others reconstruct to אַוֵּה (’avveh, “to desire; to crave”). In either case, the verse would be saying that a king is not to be wanting/seeking alcohol.
tn Here “strong drink” probably refers to barley beer (cf. NIV, NCV “beer”).