1. rain in harvest] “For six months in the year no rain falls [in Palestine], and the harvests are gathered in without any of the anxiety with which we are so familiar lest the work be interrupted by unseasonable storms. In this respect at least the climate has remained unchanged since the time when Boaz slept by his heap of corn; and the sending thunder and rain in wheat harvest was a miracle which filled the people with fear and wonder (1 Samuel 12:16-18); and Solomon could speak of ‘rain in harvest’ as the most forcible expression for conveying the idea of something utterly out of place and unnatural (Proverbs 26:1).”—Smith’s Dict. of Bible, Art. Rain.

2. bird] Rather, sparrow. The mention of a particular bird, the swallow, in the next clause makes it probable that a particular bird is intended here also.

come] Rather, light.

The whole proverb gains by the rendering of R.V.:

As the sparrow in her wandering, as the swallow in her flying,

So the curse that is causeless lighteth not.

The reading, “shall come to him” (who invokes it), instead of “shall not come,” which involves the change of only a single letter in the Hebrew, mars the force and beauty of the comparison. It may perhaps have been suggested by the idea that the subject of this verse—he who invokes the curse—would be “the fool,” as in the group of Proverbs , vv1-12 here.

Proverbs 26:3-12. The proverbs of this group have all of them, as has Proverbs 26:1 of the chapter, the “fool” for their subject.

4, 5. according to] Let not your answer be according to his folly in foolishness; but let it be according to it in appositeness.

6. the feet] Rather his own feet, R.V.

By choosing such a messenger he robs himself by his own act of the means of attaining his end, and suffers accordingly.

7. are not equal] Rather, hang loose, R.V. The strongest members of the body and the weightiest aphorisms of wisdom are alike useless appendages to one who lacks the power to turn them to account.

8. bindeth a stone in a sling] This, which is the rendering of the LXX. (ὅς ἀποδεσμεύει λίθον ἐν σφενδόνῃ), must be taken to mean, he who “bindeth fast” (R.V. marg.) a stone so that it cannot come out, thus frustrating by his action the very purpose for which a stone is put into a sling. Such a proceeding is a fit emblem of the incongruity of “giving honour to a fool.” But the Heb. word thus rendered “sling,” that which casts away stones, occurs nowhere else, and it may have the meaning of a heap or collection of stones. And it is so understood both in A.V. marg., As he that putteth a precious stone in an heap of stones, and in R.V. text, As a bag of gems in an heap of stones. This rendering gives point to the comparison: To put honour on one who is so utterly undeserving of it as a fool, is like hiding precious stones among worthless pebbles. It necessitates however our understanding the word “stone,” used absolutely and without anything in the context (as in Exodus 28:9; Exodus 35:27) to limit its meaning, of a precious stone or gem.

Some commentators both ancient and modern have supposed that the “heap of stones” referred to is that under which the criminal who had been stoned to death lay buried. A similar idea appears in Coverdale’s rendering: “He that setteth a fool in hye dignite, that is even as yf a man dyd caste a precious stone upon the galous.”

For the “bag,” “that which” (instead of “he that”) “bindeth fast,” or holdeth securely precious stones, or other valuables, comp. Proverbs 7:20; Genesis 42:35 (“bundle”), where the Heb. word is the same as here.

9. As a thorn goeth up into the hand] i.e. as a thorn or thornbush taken up by a drunkard wounds himself.

This proverb carries the thought of Proverbs 26:7 a step further. A parable, or proverb, in the mouth of fools is not only useless but injurious. They take up a sharp, pointed saying, and instead of turning it to account, only injure themselves with it, as a drunkard pierces his own hand with the thorn which he grasps.

10. The number and variety of interpretations which have been given to this verse justify the remark of R.V. marg. that “The Hebrew is obscure.”

The rendering of R.V. text is: As an archer (comp. Job 16:13, where the same Heb. word is so rendered) that woundeth all, so is he that hireth the fool and he that hireth them that pass by. But the objection to this is that instead of the fool being the main subject, as he is in all this group of proverbs, he is out of place, and the introduction of him mars the symmetry of the proverb, which should run: As an archer who wounds every one within his reach, friend and foe alike, so is a master who hires all who pass by, good workman and bad indifferently.

For this reason, if for no other, the rendering of R.V. margin is to be preferred: A master-worker formeth all things (we may supply in thought, either (1) and in order to do so makes wise choice of his instruments, or (2) he therefore is wise who employs such an one); but he that hireth the fool is as he that hireth them that pass by—every unskilled instrument that comes to his hand.

The introduction of the word God in A.V. is without authority, and the sense given by it to the proverb is less pertinent.

11. So a fool returneth to] Rather, So is a fool that repeateth, R.V.; iterat, Vulg. The Heb. word is not the same as in the first clause of the verse. Comp. on the proverb 2 Peter 2:22.

Proverbs 26:13-16. Another small group of four proverbs, of which the “sluggard” is the subject.

13. Almost identical with Proverbs 22:13, where see note.

the slothful man] Rather, the sluggard. See Proverbs 26:16, note.

14. “He will not get up in the morning; he turns from side to side, just like a door which swings backward and forward upon its hinges, but of course never gets any further.” Horton, ch. xx. p. 263, where a graphic picture of the sluggard is drawn by bringing together the different notices of him in the Book of Proverbs.

15. his bosom] Rather, the dish, as in Proverbs 19:24, where see note. grieveth] Rather, wearieth. It is too much trouble to him.

16. sluggard] The A.V. after rendering the Heb. word (which is the same in all four verses), slothful, three times, here changes it to sluggard. It is better to keep one word throughout.

render a reason] Or, answer discreetly, R.V. marg.

17. meddleth] Rather, vexeth himself, R.V. See Proverbs 20:2, where the same word is rendered, provoketh to anger, A.V. and R.V. text, or angereth himself against, R.V. marg. Of course in this place the “meddling” is implied as the consequence of his “vexing himself.” He is provoked to interfere.

By neglecting the Heb. accents the word rendered passeth by is transferred in R.V. margin to the dog: “a passing dog.” But the force of the proverb lies in the fact that the man who is provoked to interfere is a mere passer by; the strife in no way belongs to him.

the ears] The LXX. substitute, the tail: ὁ κρατῶν κέρκον κυνός. The meaning in either case is, he deserves to be bitten for his pains. “The Latin proverbial phrase, ‘auribus lupum tenere,’ may be noticed for its curious parallelism.” Speaker’s Comm.

19. in sport] Fatal mischief may come of thoughtlessness apart from malice.

20. talebearer] Rather, whisperer, as the word is rendered in Proverbs 16:28. The Vulg. has susurro here and in Proverbs 26:22 below, but verbosus in Proverbs 16:28, and bilinguis in Proverbs 18:8. The LXX. have here δίθυμος, a man of strife or discord, but in Proverbs 26:22, κέρκωψ, a jackanapes.

21. kindle] Better, inflame, R.V.

22. wounds] Rather, dainty morsels; λόγοι μαλακοί, LXX. The proverb is repeated from Proverbs 18:8, where see note.

23. burning] Better, fervent, R.V., with protestations of affection.

a potsherd covered] The rendering, an earthen vessel overlaid, R.V. makes the meaning clearer.

24. and] But he layeth up &c. (R.V.) gives the sense more forcibly. Comp. 2 Samuel 3:27.

26. Whose] i.e. whose-ever. Qui operit odium, Vulg. This makes the statement general, whereas it is really a continuation of the preceding verses. Render, with R.V.,

Though his hatred cover itself with guile,

His wickedness shall be openly shewed before the congregation.

27. Comp. Psalm 7:15-16; Sir 27:25-27.

28. Comp. “Proprium humani ingenii est odisse quem læseris.” Tacitus, Agric., cap. 42.