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YOU ARE HERE: Study Programs >> Perek Yomi (A Chapter a Day) >> Questions to Guide You

Perek Yomi - Proverbs

by Rabbi Robert Layman

According to tradition, King Solomon was the author of three books in the Bible: Song of Songs, Proverbs, and Ecclesiastes. The order and content of these books correspond to the phases in a person's life. When he is young, his thoughts are focused on love and relations with the opposite sex; hence, Solomon wrote Song of Songs in his youth. As he approaches middle age, he attains and teaches wisdom; thus, Solomon wrote Proverbs in middle age. (Significantly, the Book of I Kings reports that he composed 3,000 proverbs [V:12].) When he reaches old age, one reflects on the futility of much of life. At that point, Solomon wrote Ecclesiastes, the opening verse of which reads: "Utter futility! - said Koheleth - Utter futilty! All is futile!"

While the above citation from Rabbinic literature is intriguing, it is more folklore than fact. The three aforementioned books all attribute their authorship to Solomon (in Ecclesiastes he is identified as Koheleth son of David), but modern students of the Bible agree that anonymous writers, for the most part, were responsible for these great works of literature. Proverbs is a case in point, for it represents a genre popular in the Middle East known as Wisdom Literature. Indeed, hokhmah (wisdom) is a word that appears frequently in the book and is personified. Chapter VIII is a stellar example. Scholars have drawn a parallel with the Greek sophia. It is more likely, however, that if borrowing from other cultures occurred, one source might be Egypt and another, Aram (Syria). Very close similarities have been noted between our book and the Egyptian Instruction of Amen-em-ope.

On the other hand, it has been argued that the nature of moral teachings which typify Proverbs is universal and that similarities, especially in Middle Eastern writings, are inevitable. Because of this universality and the predominantly secular character of the sayings, there was a difference of opinion among the Rabbis who canonized the Tanakh about the acceptability of Proverbs as sacred scripture. Eventually, they agreed on the essentially religious nature of the book, particularly with its references to God, and it became part of the Bible.

As for the date and the authorship, it is possible that some writings can be traced to the time of King Solomon (10th Century B.C.E.) if not actually to Solomon himself. Others have been dated to the reign of Hezekiah (mid-8th Century B.C.E.) while some may be as late as the 2nd Century B.C.E. It is thus clear that the Book of Proverbs is a composite of precepts propounded by an unknown number of teachers over a period of many centuries. This factor is made evident by the repetition of a number of ideas, often in identical language, and the absence of a basic unity and continuity of thought in some chapters. The book's messages, however, are direct and concise and are generally easy to understand. The basic style is one of parallelism and contrast, the main exception being the familiar Eshet Hayil ("Woman of Valor")* poem in Chapter 31, which is evidently an addendum. The reader will readily understand why this book is so frequently quoted. The Hebrew name of the book is Mishley and is derived from the opening word.

The study guide that follows is based on the translation in the Tanakh published by the Jewish Publication Society in 1985. The use of this text for the study of Perek Yomi is highly recommended.

Note: Occasional comparisons with the "older version" or the "old JPS rendering" refer to The Holy Scriptures originally published by JPS in 1917 and followed by later editions.

*Note the alternate translation in the JPS Tanakh

Chapter 1

What is the main thrust of verses 2-6?
In verse 7, is there a more acceptable alternative to the translation "fear"? Why is this rendering problematic?
What exactly is the import of verse 7?
Should "son" (verse 8) be taken literally? If not, what does it signify? Why are no admonitions directed to a daughter?
Are discipline and instruction merely adornments as verse 9 appears to imply?
Of what infraction are the "sinners" in verse 10 ff. guilty? See Leviticus 19:14 and the Rabbinic interpretation.
What is the meaning of Sheol (verse 12) and in what context does it usually appear? (Cf. Genesis 37:35.)
Verse 17 is somewhat ambiguous. What is the most reasonable interpretation?
Would you agree that a modern counterpart to the lesson of verse 19 is the familiar saying, "Crime does not pay"?
Why is wisdom personified as a woman (verse 20)?
Wisdom's admonition appears to have a prophetic resonance. How does it differ from a Prophet's rebuke (verse 21ff.)?
Does Wisdom's admonition have a contemporary application?

Chapter 2

Is the reference to materialism in verse 4 jarring or simply realistic?
Is there a difference between "fear of the Lord" and "knowledge of God" (verse 5)?
In verse 6, mi-piv literally means "from His mouth." Why is it translated "by His decree"?
Verse 8 includes the word hasidav. What is the usual meaning of hasid? Why is it translated "those loyal to Him"? Is there a parallel in modern usage?
In verse 13, why is darkness used as the opposite of rectitude?
What is the significance of the female metaphor in verses 16-19?
The Hebrew source of the verb "return" in verse 19 is shuv. What is another meaning of this verb associated with the High Holidays and could it be applied here?

Chapter 3

The statement of a reward for the observance of mitzvot is rare. Can you think of examples in the Torah? Whose mitzvot are alluded to here (verse 1)?
In verse 3, hesed ve-emet is translated "fidelity and steadfastness". What is the more familiar rendering of this phrase and why the unusual translation here?
What familiar ritual does "bind them about your throat" call to mind? Do you think that the writer meant this admonition to be taken literally?
What is the point of the medical metaphor in verse 8?
How does one honor the Lord with his wealth (verse 9)? Are the meaning and application different today than they were in ancient times?
Does verse 12 appear to be self-contradictory? Compare the Rabbinic concept of yisurin shel ahavah (chastisements of love).
Again, why is a materialistic analogy introduced in verses 14 and 15?
Verses 17 and 18 are a familiar passage from the morning liturgy. What is the antecedent of "her ways" and "she is a tree of life" in the prayer book and what is the antecedent here? Is the difference significant?
Verses 19 and 20 suggest that God employed wisdom in creating the world. According to Rabbinic tradition, what did God use as His blueprint? Are the two sources different and, if so, is the difference significant?
Of what forces were the ancients typically frightened during the night? What does the writer recommend as "preventive medicine" (verse 25-26)?
Can you think of parallels and/or differences in the Torah with the ethical precepts in verses 27-32?
Do you see any similarity between the conclusion of this chapter and Psalm 1?
What do verses 33-35 reflect about the writer's theological views?

Chapter 4

What is the status of the parent in verse 1?
Where is verse 2 found in the liturgy? Is the connection significant?
What is the writer's rationale for obedience to and respect for parents? Does it conform to the traditional rationale?
Compare verse 7 to 1:7 which speaks of the beginning of knowledge. Do both verses convey the same message? Do they contradict each other?
What is the central idea in verses 10-19? In a contemporary context, could this have an impact on a modern young person? Do you think they would have had an impact in ancient society?
How would you define "crooked speech" and "devious talk" (verse 24)?

Chapter 5

In verse 3, "strange" probably means "foreign". Why has "strange" been changed to "forbidden" (see footnote)? What is the teacher warning against? Why such excoriation?
Why does the admonition shift to the plural (sons) in verse 7? Can you imagine the context or setting in which these words were uttered?
What are the consequences of relations with a forbidden woman? Where is the moral dimension?
What do verses 12-14 imply about the role of teachers which may differ from their role today?
What kind of situation is the speaker describing in verse 14?
Explain the analogy to water in verses 15-18.
Who or what is described in verse 19?
In a few words, what is the basic message of this chapter?

Chapter 6

How many different topics are dealt with in this chapter?
Does the advice regarding loans differ from the legislation of the Torah? See, e.g., Deuteronomy 15.
What does the admonition to observe the ant reveal about the ancients' knowledge of nature? What does it reveal about their work ethic? Does modern research confirm the description of the ant?
What is unsavory about winking one's eyes, shuffling one's feet, and pointing one's finger (verse 13)?
What functions did the ancients attribute to the heart, alluded to in verse 14?
Why are seven abominations listed? Is there an echo of prohibitions listed in the Torah in verses 16-19?
Do verses 20-22 have any connection to the preceding text?
Verse 23 is very familiar because it is frequently quoted. What word usually appears in place of "teaching" and why is this variation important?
The writer (or writers) appears to be fixated on the adultery and its consequences. Why?
Why is the warning always directed to a son and never to a daughter?
Compare the penalty for adultery to the legislation in the Torah. See, e.g., Deuteronomy 22:22.
Is it possible to pacify the husband of an adulteress (verses 34-35)?

Chapter 7

This chapter is a continuation of Chapter 6. How does it differ in style?
What is the reward for following the teacher's instruction (verses 2-5)?
There is in an obvious inconsistency in the woman's declaration in verse 14 and her general behavior. How do you explain it?
Verses 16-18 are reminiscent of Song of Songs. How does the context differ?
Verses 19-20 are reminiscent of the episode of Joseph and Potiphar's wife in Genesis 39. How does the context differ?
In verse 19, the woman refers to her husband as ha-ish (the man). The usual Biblical term is ba'ali (my husband). What is significant about the different usage?
Is the man held accountable for his behavior (verses 21-23)? Is there a double standard here?
Is the warning about death as the ultimate consequence meant to be taken literally (verses 26-27)?

Chapter 8

This chapter offers an interesting study in contrast with Chapter 7. Explain. (Note the gender.)
What is the scope of Wisdom's appeal in verse 4?
Is there a prerequisite for attaining wisdom?
What is the scope of Wisdom's power in verses 12-16?
Doesn't the promise in verse 21 appear to contradict verses 10-11, or does it supplement their message?
Compare verses 22-31 with the first chapter of Genesis. Is there a contradiction here or an expansion of the story of Creation?
What is the point of verses 32-36 which read like an epilogue?

Chapter 9

The first part of this chapter continues the praise of Wisdom in the first person feminine. Who is her competition as the chapter progresses?
Compare Wisdom's invitation here to the invitation in Chapter 7.
Do you agree with the advice about rebuking a wicked man and a scoffer (verses 7-8)? Cf. Leviticus 19:17.
According to verse 10, what is the foundation of wisdom?
In verse 13, Kesilut, a rare word, is a counterpoint to Hokhmah (Wisdom). What are the former's characteristics?

Chapter 10

Do you notice any stylistic difference between this chapter and the preceding chapters? What is the particular style from verse 3 to the end of the chapter?
The phrase tzedakah tatzil mi-mavet, righteousness saves from death, in verse 2 has been quoted by beggars at cemeteries for many generations. What does it mean in that context? What does it mean in the original context here?
Are uniquely Jewish values expressed in most of the proverbs in this chapter?
Does the wink of one's eye (verse 10) have a different connotation in our culture from what is implied here?
In verse 12, does the phrase, "love covers up all faults" convey the same connotation as the familiar saying, amor omnia vincit (love conquers all)?
Does verse 15 give the impression that wealth is a virtue and poverty is not?
Is there an evident connection between the two halves of verse 18? Of what precept in the Torah is the first half of the verse reminiscent (see Leviticus 19:17)?
Do you consider the contrast between the righteous and the wicked a credible teaching (verses 20-25, 27-32)?
Explain the simile of the lazy man and smoke and vinegar (verse 26).
How does the reference to God in verse 29 relate to the rest of the chapter?

Chapter 11

Of what precept in the Torah is verse 1 reminiscent (see Leviticus 19:35f.)?
What is meant by the hopes of the wicked man in verse 7? Do they refer to his expectations during his lifetime or others' expectations of him, as Rashi suggests?
Does verse 8 have more than one possible meaning?
Why should the fate of the righteous and the wicked have an impact on an entire city (verses 10-11)? Cf. Genesis 18: 22-33.
The modern JPS translation of verse 14 is markedly different from the old version which reads: "Where no wise direction is, a people falleth; But in the multitude of counsellors there is safety." Which version is preferable?
Of what precept in the Torah is verse 15 reminiscent (see Leviticus 19:16)?
Compare verses 16 and 22, which speak about women, with the attitude towards women in previous chapters.
Verses 24-26 offer a lesson in what traditional social value?
Explain the phrase "inherit the wind" (verse 29).*

*This phrase is the title of an acclaimed play. Both the title and the theme reflect the impact of the Bible on American culture. What is the theme of the play?

Chapter 12

he main message in this chapter deals with the power of speech. Summarize it. Do you totally agree with it?
In verse 4, the familar phrase Eshet Hayil is rendered "a capable wife". What is the more familiar translation (see Chapter XXXI) and is the difference significant?
How would you define an incompetent wife (verse 4) and why is there no parallel condemnation of an incompetent husband?
Some commentators see ambiguity in verse 9. How would you explain this verse?
What traditional Jewish value is reflected in verse 10? Why is the compassion of the wicked considered cruelty?
Is it necessarily clever to conceal one's humiliation (verse 16)
In what circumstances is it "clever" to conceal what one knows (verse 23)?
The commentators have difficulty with verse 27. (See the footnote in the JPS Tanakh.) Can you make sense of it?
Do you agree with the sentiment of the last verse?

Chapter 13

What kind of discipline is implied in verse 1?
What are the possible interpretations of verse 3?
Compare verse 4 with 12:27.
What are the possible interpretations of verse 7?
Does verse 8 suggest that poverty is a consequence of failure to heed admonitions?
What is meant by "hope deferred" (verse 12)?
Does the word mitzvah (command) have the usual connotation in verse 13?
In verse 17, what is meant by a "wicked messenger"? Does it refer to the person or the content of his message? Cf. the modern expression, "Don't shoot the messenger."
What is the connection between the first half and the second half of verse 19?
Explain the second half of verse 22 and its connection to the first half.
A modern commentary considers verse 23 "baffling" and "beyond elucidation." Do you agree?
What is the phrasing of verse 24 in modern parlance? Is this principle still valid? Is "rod" to be understood literally or metaphorically to imply all discipline?

Chapter 14

Why is only one verse devoted to the qualities of a woman?
Should verse 4 be understood literally or metaphorically?
Doesn't verse 5 state the obvious?
Does verse 6 imply that a scoffer lacks intelligence?
The commentaries offer a variety of interpretations of verse 9. How do you understand it?
Does verse 10 imply that empathy is impossible?
Verse 12 and 13 are reminiscent of what other book attributed to King Solomon?
In verses 15-18, does it appear that people of lower intelligence are treated with disdain? In the light of our understanding of the human mind, is such an attitude fair?
Are verses 20-21 simply a statement of fact or a lesson in an important Jewish value?
How do you explain the obvious redundancy in the clause, "the stupidity of dullards is stupidity" (verse 24)? How do you explain the apparent insensitivity of this clause?
What is especially distinctive about verses 26-27 compared to the rest of the chapter?
How does tradition apply the first half of verse 28 (numbers) to a requirement of synagogue ritual?
In verse 30, the Hebrew phrase hayei v'sarim literally means "the life of the flesh." JPS renders it "bodily health." Explain the interesting ambiguity.
In verse 31, is the offender or the poor person the antecedent of the pronoun in the phrase, "his Maker"? Why is this grammatical detail significant?
The familar meaning of hesed (verse 34) is "kindness." How does it suddenly acquire the meaning "reproach"? Who is the "nation" and who are the "people"?
Is there more than meets the eye in the apparently trite statement in the last verse?

Chapter 15

What immediately distinguishes this chapter from Chapter 14?
Verse 1 is often quoted. Why is it one of the best known teachings of Proverbs? Cf. verse 18.
What theological principle is evident in verse 3?
Is verse 4 essentially different from verse 1? If so, how does it differ?
How is the sentiment of verse 8 a reflection of prophetic teaching? See, e.g., Isaiah I:11ff.
What are Sheol and Abaddon (verse 11) and why are they not translated? How does "the minds of men" serve as a contrast to the first half of the verse?
In the many references to the poor (as in verse 15), does the writer seem unsympathetic to his plight?
On the other hand, does verse 17 indicate that poverty may have its virtues?
Is the precept in verse 22 incontrovertible?
To what modern professions does verse 23 have particular application?
What is the point of the reference to the widow in verse 25?
What particularly modern application can you find for verse 27?
Verse 29 includes a rare reference to prayer. Do you accept this verse's premise?
Explain the peculiar phrase, "fat on the bones" (verse 30).
Is there an inherent contradiction in the statement that "humility precedes honor" (verse 33)?

Chapter 16

What theological question is raised by verse 4?
What are the possible antecedents of the pronoun in verse 7 and how is the meaning affected?
Is economic well-being always a blessing (verse 8)?
What are the possible interpretations of verse 9 and the theological issues that it raises?
What is the meaning of verse 10? Isn't magic or divination (kesem in Hebrew) prohibited by the Torah?
Is verse 11 related in any way to verse 10 and 12ff. or is it an intrusion?
Do verses 18-19 apply to the individual, the community, or both?
Verse 26 has been variously interpreted. How do you understand it?
Do verses 27-30 describe one type of person or three different types of unsavory people?
How does a "querulous" person alienate his friend?
What ethical teaching in the Torah does verse 31 recall? See Leviticus 19:32.
What precept in Pirkei Avot reflects the statement in verse 32? (See 4:1.)
What lots are referred to in verse 33?
How does the first half of this chapter differ essentially from the second half?

Chapter 17

Is verse 1 a lesson in what is known as sh'lom bayit (domestic harmony)?
In verse 2, eved can mean "slave" as well as "servant". Would such a rendering add force to or distort the lesson of this verse?
What is the point of verse 3? Is an analogy intended?
Why are there frequent references to the poor as in verse 5?
Could one take strong exception to verse 6?
Does verse 8 approve of bribery?
Does verse 10 suggest that corporal punishment is futile?
What is the temperament of a "bereaved she-bear" (verse 12) and why is it preferable to a "fool with his nonsense"?
Some commentators suggest that "to purchase wisdom" (verse 16) implies paying tuition. Is this a reasonable assumption?
Are the two parts of verse 17 complementary or are they opposite sentiments?
What does the second half of verse 19 imply? Compare it with the old JPS rendering: "He that exalteth his gate seeketh destruction." Which version makes more sense?
A suggested alternate reading of verse 26 is: "It is not good even for a righteous person to punish, nor for nobles although it is for uprightness." Is this version more meaningful than that of JPS?
What behavior is advocated in verses 27-28?

Chapter 18

The JPS footnote acknowledges that the meaning of the Hebrew of verse 1 is uncertain. How should one interpret the translation as it stands?
JPS renders lo tov in verse 5, "it is not right." What does this phrase literally mean and is the difference significant?
Does verse 9 suggest that one who is "slack in his work" has a negative impact on himself or on others?
How is the name of the Lord a tower of strength? (Verse 10)
In what circumstances is the advice in verse 13 helpful?
Does the second half of verse 14 appear to weaken the effect of the first half?
Can verse 16 be summarized by the expression, "Money talks"? Is the message positive or negative?
To whom and to what circumstances is verse 17 directed?
Is the activity described in verse 18 similar to tossing a coin? If so, is it fair?
The first half of verse 21 is one of the best known proverbs. Why is the second half rarely quoted? What does it mean?
Verse 22 is also often quoted. How might many in our time react to it? Is it condescending?
Compare our JPS translation of verse 24 with the old version: "There are friends that one hath to his own hurt; But there is a friend that sticketh closer than a brother." Which rendering is preferable (disregarding the old English)?
Comment on the overall structure of Chapter 18.

Chapter 19

What is the connection between the comment about the poor and the rest of verse 1?
What is the connection between the two parts of verse 2?
Why is the person described in verse 3 angry at God?
The phrase ohev nafsho in verse 8 is translated, "is his own best friend." It literally means "loves his own soul." Which rendering is more appropriate?
Why does verse 9 repeat a sentiment already stated in verse 5 (with a minor variation)?
What is the underlying message in verse 10?
What kind of family structure and environment does verse 13 allude to?
Do verses 17 and 14 suggest the writer's ambivalence towards women?
The translation of verse 16 inverts the order of the Hebrew which reads, literally: "He who keeps the commandments keeps his life." Does it make a difference?
In verse 13, who is the antecedent of "He will repay him his due"?
The text of verse 18 and the footnote offer two different admonitions. Interpret each of them.
Some commentaries suggest that verse 19 is a continuation of verse 18. How so?
Does verse 21 raise the age-old question of freedom of will vs. predestination?
Verse 22 has been described as "a riddle to the interpreter." This is confirmed by the JPS footnote. An alternate translation is, "A man's attraction is his kindness." Is a coherent rendering of this verse possible?
How would you characterize the message of verse 24?
Does verse 25 endorse the efficacy of corporal punishment? If so, is it valid for our time?
Some commentators understand verse 26 to imply actual robbery of one's parents. Is this the intent of the message?

Chapter 20

Does verse 1 advocate abstinence from alcohol? What is the attitude of normative Judaism?
Do the assertions in verses 1-4 have any relationship to each other?
The traditional commentaries offer a variety of explanations for verse 6, e.g., "Who can find a faithful man who will not proclaim his own merits?" (Ibn Ezra). How do you understand this verse?
Does verse 8 contradict verse 2?
Does verse 11 appear self-contradictory?
What is the underlying message of verse 12?
Is the message of verse 14 still valid today?
Who is the subject of verse 16 and what is the message? Does it relate to a mitzvah in the Torah recorded in Deuteronomy 24:10-13?
What is the meaning of "later his mouth will be filled with gravel" (verse 17)?
To whom is verse 18 addressed?
In verse 19, holekh rakhil is rendered "base fellow." The conventional meaning is "talebearer" or "gossip." Which version better fits the context?
Compare verse 20 with Leviticus 20:9. Do both verses convey the same message?
What distinguishes verses 22-24 from the rest of the chapter and much of the book?
What is the general attitude of tradition toward vows alluded to in verse 25?
Compare verse 26 with verses 2 and 8. What is meant by "turns the wheel"?
The first half of verse 27 is in USCJ's logo. What does it mean? How is it usually translated? Does JPS alter the meaning?
Compare verse 28 to the preceding references to a king. Why weren't they grouped as a unit?
In verse 30, by whom are "the bruises and wounds" inflicted?

Chapter 21

What is the force of the specific reference to a king in verse 1?
Verse 3 harks back to the Prophets. How so?
The second half of verse 4 appears to be an agricultural metaphor. Explain it.
In verse 6, other versions of the Tanakh read mokshei mavet (snares of death) instead of mevakshei mavet (seekers of death). How does this variant enhance our understanding of the end of the verse which is rendered here, "heading for extinction"?
The JPS translation of verse 8 varies considerably from the old version which reads: "The way of man is froward [i.e., perverse] and strange; But as for the pure, his work is right." Which reading is preferable?
In verse 12, why are the initials of "Righteous One" capitalized? Can this verse be read differently?
In verse 14, some interpret matan ba-seter (a gift in secret) as a bribe. How is this phrase usually understood in our time?
Do Jews hold to a belief in ghosts? How, then, should verse 16 be understood?
Does verse 17 advocate asceticism?
How can the wicked be a ransom for the righteous (verse 18)?
What do verses 9 and 19 have in common? Why are they separated?
Does verse 22 refer to a specific person or incident?
Does verse 30 negate the book's general exaltation of wisdom?
Does verse 31 suggest that God determines the outcome of a battle or, for that matter, any human endeavor?

Chapter 22

What is the underlying message of verse 2?
Why is verse 3 expressed in the past tense?
Does verse 4 really suggest that wealth is a reward for humility? Compare this verse with messages about wealth elsewhere in the book.
Verse 6 is one of the best known teachings of Proverbs. An alternate rendering of al pi darko (in the way he ought to go) is "according to his way." How does this change the meaning of this verse?
In verse 9, tov a'yin is translated "generous man." What does it literally mean?
What does verse 11 assume about the character of the king?
How would you characterize verse 13?
Does verse 15 imply advocacy of corporal punishment or some other form of punishment?
How is making gifts to the rich "pure loss" (verse 16)?
According to the traditional commentaries, verse 17 begins a new division of the book. Why does such a break occur in mid-chapter?
Does this new division differ in character and structure from the previous division?
Who is speaking and who is the audience?
Are there any precepts in verses 17-29 that we have not previously encountered?
What is the point of verse 28? (Cf. Deuteronomy 19:14.)

Chapter 23

In verse 1, the verb lil'hom usually connotes warfare. How does it come to mean "to eat"? What is the Hebrew word for "bread"?
What does verse 2 imply?
What is meant by "counterfeit food" in verse 3?
How would you apply verses 4-5 to today's economy?
Is the first half of verse 8 meant to be taken literally?
Why is there a specific reference to the property of orphans (verse 10)?
How do you react to verses 12-14? Is the message addressed to parents, teachers, or both?
As JPS notes, verse 16 literally reads, "My kidneys will rejoice." What did the ancients attribute to certain internal organs beside their physical functions?
What is the basic lesson of verses 19-21?
In verse 22, what is the point of the reference to a mother's old age? Why is there no similar reference to the father? How did the ancients relate to the aging of both men and women?
In verse 23, k'neh can mean "acquire" or "buy." Why does our translation prefer the latter?
Why does the warning about harlots (verses 27-28) immediately follow the statement about parents' joy?
How would you characterize verses 29-35? Cf. Isaiah 28.

Chapter 24

For what kind of occasion can verses 3-4 serve as an appropriate quotation?
What is the meaning of "in the gate" in verse 7?
Summarize the message in verses 10-12 and frame it in a modern context?
Compare verses 13-14 with Psalms 19:10-11. Is there a significant difference.
Do you agree with the sentiment of verses 15-16?
Verse 17 is a familiar quotation. Can you apply it to a particular circumstance? Can it be separated from verse 18?
Is the intent of verse 21 to equate the fear of the Lord with the fear of a king?
What do you make of the warning in the second half of verse 21? Aren't Jews often in the forefront of dissent?
Explain the first part of verse 23. What purpose does it serve?
Compare verses 23-25 with the precept in Leviticus 19:15.
Should verses 28 and 29 be read as a unit or do they deal with disparate subjects?
How would you characterize verses 30-34 in literary terms?

Chapter 25

This chapter begins a new division of the Book of Proverbs. Some commentators doubt that Hezekiah's scribes actually copied all of the written proverbs attributed to Solomon. What is an alternate possibility?
What is the essential difference between the ways of God and the ways of a king suggested by verse 2?
The sentiment of verse 3 is more often applied to God. How does it apply to a king? Should it?
To what category of people can "wicked" in verse 5 be applied?
Do verses 6-7 suggest that one is better off not "rubbing shoulders" with dignitaries?
What is the connection between the two parts of verse 9? Would this advice have legal standing today?
What do verses 11-12 tell us about the standard of value in ancient times? Has it basically changed? Think of some modern idioms.
Is the "coldness of snow at harvest time" an apt simile, considering Israel's climate (verse 13)?
What kind of ruler is implied in verse 15? Can you think of examples in history or literature?
Does verse 16 bear any relationship with 24:13? If so, is there a contradiction?
Does verse 17 bear a relationship with verse 16? Is it similar to the modern saying, "Familiarity breeds contempt"?
Verse 20 raises several questions: (a) What does "disrobing on a chilly day" have to do with the rest of the verse? (b) What is the effect of vinegar on natron (sodium)? (c) What type of music is alluded to?
Is verse 21 reminiscent of the Christian teaching about turning the other cheek?
Doesn't "heaping live coals on his head" (verse 22) appear to negate verse 21?
In verse 23, "whispered words" is a free translation of leshon sater, literally, "a tongue of secret." Which rendering is preferable?

Chapter 26

A comment: In verse 2, some may regard "backfire" as an anachronistic colloquialism. The Hebrew is lo tavo, literally, "will come [back] to him." Is there such a thing as a "justifiable curse" in contrast to the "gratuitous curse" mentioned here?
Verse 10, as noted in JPS, is difficult. The old version reads: "A master performeth all things; But he that stoppeth a fool is as one who stoppeth a flood." Is the message basically the same?
What is your opinion of the relatively lengthy collection of remarks about the "dullard" in verses 1-12? What is your opinion of the writer? Does "dullard", as used throughout Proverbs, imply mental deficiency or simply stupidity?
Where have we encountered the message of verse 13 previously? What does it imply?
What is the danger of "seizing a dog by its ears" (verse 17)? Were dogs, which we treat as pets, regarded and treated differently in the ancient Middle East?
How would we categorize in modern parlance the behavior described in verses 18-19?
In verse 22, JPS translates the difficult word mitlahamim as "bruising." The old versions render it "dainty morsels." Which meaning is preferable?
What human characteristic is implied in verse 23?
What is the significance of the number 7 in verse 25?
Why does one who digs a pit or rolls a stone deserve retribution (verse 27)?
Is there a connection between verse 28 and verse 27 as some commentators suggest?

Chapter 27

Is verse 1 a message of pessimism?
How does verse 2 conform to traditional Jewish ethical teaching?
What emotions are criticized in verse 4? Which is the most grievous and why?
What is the message of verse 5? Isn't reproof the opposite of love?
Is verse 6 an extension of verse 5?
How do you reconcile verse 8 with the aphorism, meshaneh makom meshaneh mazal (one who changes his residence changes his fortune)?
What is the connection between the first clause and the rest of verse 10?
In verse 11, when might the speaker (a parent or teacher) be taunted?
Why is the utterance in verse 14 considered a curse?
What is the underlying message of verses 15-16?
In verse 16, the clause "declare one's right hand to be oil" is rendered differently in the old translation: "the ointment of his right hand betrayeth itself." What is each version saying?
Verse 19 is somewhat difficult. What are some possible interpretations?
What is the connection between the two parts of verse 21?
Explain the lesson in economics in verses 23-27.

Chapter 28

What is the connection between the two parts of verse 1?
What political conditions are implied by verse 2?
Can you think of examples from history that illustrate the point of verse 3, namely that those who have known poverty and adversity tend to oppress those who are worse off?
The Hebrew word that JPS translates as "instruction" in verses 4, 7, and 9 is torah. Does this translation have a nuance different from the usual understanding of torah?
A comment: Verse 8 is ambiguous. The Hebrew word rendered "discount" is neshekh which denotes interest charged in advance by the creditor.* According to this verse, where will the usurer's profits end up?
The second half of verse 12 appears ambiguous. What are the possible explanations?
In verse 14, about what is the man anxious? Don't we regard anxiety as undesirable and the antithesis of happiness? Is our attitude valid?
Is a particular type of homicide implied in verse 17? Cf. Numbers 35:19ff.
What is objectionable about being "in a hurry to get rich" (verse 20)?
Is verse 21 reminiscent of Les Miserables? Is the moral problem similar?
Of what precept in the Torah is verse 23 reminiscent? Cf. Leviticus 19:17.
In verse 24, why is one who steals from his parents compared to a vandal rather than a thief?
"He who lives by wisdom shall escape" from what (verse 26)?
Can you cite historical examples suggested by verse 28?

*See Jeffrey Tigay, The JPS Torah Commentary: Deuteronomy, on Deuteronomy 23:20, p. 217, JPS, 1996.

Chapter 29

Does verse 1 imply that it is possible to overdo discipline?
What is the connection between the two parts of verse 3?
JPS renders ish terumot as "a fraudulent man" (verse 4). The old translation renders it, "he that exacteth gifts", deriving terumot from a different root. Which version is more appropriate?
Does the pronoun "his" in the second half of verse 5 refer to the flatterer or the one who is flattered?
How do "scoffers inflame a city" (verse 8)?
Verse 10 is difficult. The literal meaning of the second clause is, "the upright seek his life", which creates ambiguity. What are the possible interpretations?
In verse 11, does the wise man calm his own rage or that of the dullard?
Explain the second half of verse 13. Does it suggest that the Lord treats both the poor man and the fraudulent man equally?
In verse 17, JPS translates ma'adanim literally as "dainties." The old version translates it figuratively as "delight." Which rendering is preferable?
The second half of verse 18 makes reference to a person; the first half does not. What clue does hazon (vision) provide for this omission?
What do verses 19 and 21 suggest about the appropriate relationship between master and slave?
Compare verse 24 with Leviticus 5:1 as suggested by the JPS footnote.
What kind of fears are alluded to in verse 25? The Hebrew word that appears here for "fears" is herdat. The word haredi is derived from the same root. How is haredi used in modern parlance and is it relevant to this verse?
Compare verse 26 with Psalms 118:9.

Chapter 30

This chapter begins a new division of the book. What are its basic distinguishing literary features?
The identity of Agur (verse 1) is unknown. Why does the Midrash find it necessary to identify him with King Solomon?
Why was this chapter included in the Book of Proverbs?
Does verse 6 rule out commentary? Cf. Deuteronomy 4:2.
Of whom is Agur making a request in verses 7-9, and what does he request?
Verse 10 is reminiscent of what precept in the Torah? See Deuteronomy 23:16-17.
JPS translates dor in verses 11-17 as "breed." The usual (and older) translation is "generation." What does the latter rendering imply?
What does "leech" connote in verse 15? Does it have a similar connotation in modern usage?
In verse 16, does "barren womb" belong in the same category with the other conditions? Why is Sheol called a barren womb?
In verse 19, why does the last mystery fit in with the others?
Why doesn't Agur express similar disdain for a male adulterer (verse 20)? The last clause in verse 19 describes sexual behavior which may differ from adultery. Is a double standard implied?
What do verses 22-23 tell us about the writer's attitude towards slavery? Doesn't it conflict with verse 10?
What do verses 24-30 reveal about the writer's knowledge of nature? Why does he cite it here?
Verse 31, as noted, is difficult. Why does the second half appear to be inappropriate?
Where else in the Bible is the "3/4" formula effectively employed? Cf. Amos, Chapters 1-2.
A comment: In verse 33 a play on words in Hebrew is lost in translation. There is a connection between mitz af and mitz apayim. The first literally means "squeezing the nose"; the second, "squeezing the nostrils" and figuratively, "pressuring anger." What is the general sense of this verse?

Chapter 31

What is distinctive about the first nine verses?
Who is Lemuel, king of Massa? Who is his mother? How do you think thay are identified in traditional sources? Cf. question no.2 in Chapter 30.
Is the mother's admonition entirely persuasive? With which elements might one differ because they are at variance with tradition?
Scholars suggest that verses 10-31 are a later addition to the book. What factors reinforce this assumption? What is immediately distinctive about this section?
Why does JPS not preserve the familiar translation of eshet hayil as "a woman of valor"? How does "a capable wife" differ in meaning?
It is important to compare the current JPS rendering with the old translation found in many prayer books. Why?
Why does tradition prescribe that a husband recite this poem on Erev Shabbat?
In verse 12, does "She is good to him" have the same force as the transitive verb in the Hebrew - gemalat'hu (she requites him [with good])?
In verse 21, what does "dressed in crimson" imply?
In verse 22, what does the phrase "linen and purple" imply?
In verse 31, what does the phrase, "in the gates" imply?
Some moderns reject this poem as patronizing. Why? Do you agree?
What purpose could this poem serve in relation to the rest of the book?