Глава 10

From ch. X begins “The Proverbs of Solomon” (Proverbs 10.1) about the nature of the general content, purpose and purpose of which was said at the beginning of the book of Proverbs (Proverbs 1.2–6). If in ch. I-IX the development of thought about the meaning of wisdom proceeded in successive and coherent periods, then from Ch. X to XXIX inclusive there is a series of tributary sayings of heterogeneous content, so that almost each verse is an independent whole, a separate parable that has no visible connection with either the previous or the subsequent one. In terms of their content, these tributary sayings relate to all kinds of relationships and living conditions. Before the reader's gaze, in the diversity characteristic of human life, they pass here in pairs: rich and poor, wise and foolish, diligent and lazy, pious and wicked, father and son, husband and wife, master and slave, king and subject and under. Relating each to individual phenomena of life, all parables taken together, however, express an integral view of life, a complete worldview of the sacred. writer. In the form of their parables, these form two lines, both parts of which are usually in a relationship of opposition (in chapters X-XV) - exclusively or represent the so-called antithetical parallelism, in which one hemistich expresses the opposite side of the truth expressed in the other (see, for example, also in Ps 2.6; Eccl 2.14). Proverbs 10:1. Proverbs of Solomon. A wise son brings joy to his father, but a foolish son brings grief to his mother. This is exactly the form that this first verse has, which obviously has a relationship to the entire subsequent collection of parables. A particular shade of thought in the contrast between father and mother: the sadness of an unsuccessful son is especially deeply perceived by the mother’s heart (cf. Proverbs 1.8, 15.20, 17.25). Proverbs 10:2 Unrighteous treasures do not profit, but righteousness delivers from death. Proverbs 10:3 The Lord will not allow the soul of the righteous to suffer hunger, but He will snatch away the wealth of the wicked. Proverbs 10:4 A sluggish hand makes the poor, but the hand of the diligent makes rich. Proverbs 10:5 He who gathers in summer is a wise son, but he who sleeps in harvest is a dissolute son. Proverbs 10:6 Blessings are on the head of the righteous, but violence stops the mouth of the wicked. Proverbs 10:7 The memory of the righteous will be blessed, but the name of the wicked will be detested. Despite all the heterogeneity of the content of these six verses, they are somewhat united by the common thought to all of them about the unequal earthly lot of the righteous and the wicked, the reasonable and the foolish, the diligent and the lazy. “Life and death” (v. 2) is a typical designation of the good and evil of life, running through the entire book of Proverbs. - “Unrighteous treasures” - acquired through untruth, lawlessness, “do not provide any benefit” - are powerless to save from death, as well as from any mortal disaster. One thing that will save you from this is “truth” (Hebrew tzedakah), i.e. the correctness of all a person’s intentions and actions, the active implementation of “wisdom”, chokmah (according to the traditional Jewish interpretation, tzedakah, which saves from death, is alms). Thought Art. 2 is repeated almost verbatim in Proverbs 11.4. In Art. 3 contrasts, firstly, the “soul” of the righteous, i.e. the normal, balanced mental state (according to LXX ψυχὴ δικαία) of the righteous - and “acquisitiveness” or greed (Heb. gavva, cf. Mic 3.7; according to LXX ζωὴ, life, in the sense of means of life) of the wicked; and, secondly, the opposite fate of one and the other: the Lord does not allow the righteous to go hungry (cf. Ps 32.19, 36.25), on the contrary, he does not allow the evil and lustful desires of the wicked to be fulfilled, especially since they are often directed towards the evil of their neighbors. Then, in Art. 4–5, the idea is expressed that well-being or material poverty depends on one’s own energy or, on the contrary, inaction, as a deviation from the universal law of labor (Gen. 3.19). In the Vulgate to Art. 4 added: qui nititur mendaciis, hic pascit ventos idem autem ipse sequitur aves volantes. LXX have an increase in st. 5, read in Slavic. The Bible says: “A wise son will be saved from the heat, but a wicked son will be spoiled in the harvest,” that is, a prudent person, due to timely harvesting of grain, does not suffer harm from the hot wind, while a foolish and disorderly person misses the harvest time, and the overripe grain in the ears is devastated by the heat and wind; general, here as in entire articles. 4–5, the idea is expressed about the need for prudent use of time for success in everyday and spiritual affairs. Art. 6–7 speak of a good name, the unblemished reputation of the righteous and the disgrace and destruction of the name of the wicked, both during their life (v. 6) and after the death of both (v. 7) (cf. Ps 111.6; Sir 44.13; fn. Mt 26.13). Proverbs 10:8. A wise man receives the commandments with his heart, but a fool stumbles with his lips. Proverbs 10:9. He who walks in integrity walks safely; and whoever changes his ways will be punished. Proverbs 10:10. He who blinks his eyes causes trouble, but a fool with his lips stumbles. The actions of the wise and the wicked are contrasted in nature and consequences in relation to the instructions of wisdom (v. 8), in behavior or life path, opposite in one and the other (v. 9), and in the very manner of speech - crafty and crooked in the wicked, and direct, albeit harsh, in the righteous (v. 10). The last thought is expressed more clearly than in the Hebrew text in Greek. translation of LXX second half of Art. 10: ὁ δὲ ᾿ελέγχων μετὰ παρρησίας είρηνοποιεῖ; glor.: “He who reproves with boldness makes peace.” Proverbs 10:11. The mouth of the righteous is the source of life, but violence will stop the mouth of the wicked. Proverbs 10:12. Hatred stirs up strife, but love covers all sins. Proverbs 10:13. In the mouth of a wise man is wisdom, but in the body of a fool is a rod. Proverbs 10:14. The wise preserve knowledge, but the mouth of a fool means near destruction. The image of good and evil, wise and foolish continues - in relation to their treatment of others and influence on them, mainly in terms of speech or the ability and manner of using words. If in general human speech is compared to waves and streams of water (Proverbs 18.4, 20.5), then the speech of the righteous - in its directness and edification - is called here (v. 11) the source of life, while only violence comes out of the mouth of the wicked. This violence and its harmful influence on society is facilitated by the hatred that fills it. On the contrary, “love covers all sins” (v. 12, cf. 1 Pet 4.8; James 5.20; 1 Cor 13.4), that is, it tolerates the mistakes of one’s neighbor, does not spread bad rumors about him (cf. Proverbs 17.9), and generally promotes peace in every possible way. In Art. 13–14 a new contrast between the wise and the foolish: the former is receptive to the simple instruction of wisdom, the latter requires physical influence (v. 13); the first, having understood the truth, is in no hurry to communicate it to everyone; on the contrary, he is careful in his speech, in accordance with the degree of receptivity of the listeners; a fool, on the contrary, is talkative - to his destruction (v. 14). Proverbs 10:15. The wealth of the rich is his strong city, the trouble of the poor is their poverty. Proverbs 10:16. The labors of the righteous lead to life, the success of the wicked leads to sin. Proverbs 10:17. He who keeps instruction is on the path to life; but he who rejects reproof wanders. Proverbs 10:18. He who hides hatred has lying lips; and whoever spreads slander is stupid. Proverbs 10:19. When you talk too much, you cannot avoid sin, but he who restrains his lips is wise. Proverbs 10:20. Choice silver is the tongue of the righteous, but the heart of the wicked is nothing. Proverbs 10:21. The mouth of the righteous feeds many, but fools die for lack of understanding. These seven verses deal primarily with earthly goods, their value, and how they are acquired and used. The elevating well-being and self-confidence of a person, the meaning of wealth and the degrading effect of poverty on a person (v. 15) are a fact of experience. With this saying, the wise man warns the rich against arrogance generated by wealth, and the poor against laziness, which leads to poverty and misery. Moreover, both wealth and poverty are considered mainly from a moral point of view: wealth, it is assumed, must be acquired by life wisdom and morally impeccable means and, in turn, must be used for deeds of wisdom, love and piety; on the contrary, poverty, which is a consequence of laziness and other vices, can, in turn, lead to new vices. That the Wise One considers wealth and poverty mainly from a moral point of view is shown by the next verse - 16th, which directly states that only the acquisitions of the righteous are lasting, and the acquisitions of the wicked lead to sin - as well as Art. 17th, where the moralizing direction and content of the speech already emerges with all certainty: it speaks of the saving power of keeping the teachings of wisdom and the perniciousness of neglecting reproof (cf. Proverbs 12.1): he who does not accept reproof not only perishes himself, but, through the destructive power of example, destroys others (Matthew 15.14). In the following articles. 18–21 speaks primarily about the correct, saving and incorrect, disastrous use of the gift of speech: slander towards one’s neighbor is condemned (v. 18), in general idle talk, which inevitably leads to sin (v. 19, cf. Proverbs 13.3, 21.23; Eccl. 10.14; Sir 20.7, 22.31, 28.25; Matthew 12.35), on the contrary, the considered word of the righteous is praised (20a) as edifying for many (21a), as opposed to the empty, meaningless word of the wicked (20b, 21b.) Proverbs 10:22. The blessing of the Lord - it enriches and does not bring sorrow with it. Proverbs 10:23. For a stupid person, a criminal act is like fun, but a reasonable person is characterized by wisdom. Proverbs 10:24. What the wicked fears will befall him, but the desire of the righteous will be fulfilled. Proverbs 10:25. As a whirlwind passes, so the wicked is no more; but the righteous are on an everlasting foundation. According to the unequal mood of the insane wicked and the wise - righteous (v. 23), the external fate of both is unequal: for the righteous, everything is smooth, everything is given to him without labor, worries and anxiety, since the blessing of God rests on his life and deeds (v. 22, sn. Ps 126.2 ff.), every desire is fulfilled (v. 24b); on the contrary, the lot of the wicked is eternal fear for his well-being (v. 24a, sn. Isa 66.4; Job 3.25), and his end is sudden and complete destruction, with the complete steadfastness of the righteous (v. 25; sn. Proverbs 1.27; Job 1.19). Proverbs 10:26. What vinegar is to the teeth and smoke to the eyes, so is the lazy to those who send it. This verse expresses a thought that stands alone here about the dangers of laziness (cf. Proverbs 6.6 ff.; Proverbs 12.27, 19.24). Proverbs 10:27. The fear of the Lord adds days, but the years of the wicked will be shortened. Proverbs 10:28. The hope of the righteous is joy, but the hope of the wicked will perish. Proverbs 10:29. The way of the Lord is a stronghold to the blameless and a fear to those who practice iniquity. Proverbs 10:30. The righteous will never be shaken, but the wicked will not dwell on earth. The thoughts expressed more than once about the different and opposite lots of the righteous and the wicked are repeated (cf. Proverbs 3.2, 9.11; sn. Job 8.13; Ps 109.6). Proverbs 10:31. The lips of the righteous flow from wisdom, but the tongue of evil will be cut off. Proverbs 10:32. The mouth of the righteous knows what is good, but the mouth of the wicked knows what is evil. About the mouth of the righteous and the wicked and the fruit thereof. You might be interested in: