Exegetical and Hermeneutical Commentary of Proverbs 30:32
If thou hast done foolishly in lifting up thyself, or if thou hast thought evil, [lay] thine hand upon thy mouth.
32. done foolishly thought evil ] Whether the evil has passed already into outward exhibition, or is still only in thought, check it promptly.
Lay thine hand upon thy mouth ] Comp. Job 21:5; Job 29:9; Job 40:4, in all which places it denotes “a gesture of awe-struck silence.” Here it rather denotes severe self-restraint.
Fuente: The Cambridge Bible for Schools and Colleges
32, 33. The oracle of the sage closes with a practical admonition against strife and contention.
Fuente: The Cambridge Bible for Schools and Colleges
Lay thine hand upon thy mouth – The act expresses the silence of humiliation and repentance after the sin has been committed, and that of self-restraint, which checks the haughty or malignant thought before it has passed even into words.
Fuente: Albert Barnes’ Notes on the Bible
Verse 32. If thou hast done foolishly] And who has not, at one time or other of his life?
Lay thine hand upon thy mouth.] Like the leper; and cry to God, Unclean! unclean! and keep silence to all besides. God will blot out thy offence, and neither the world nor the Church ever know it, for he is merciful; and man is rarely able to pass by a sin committed by his fellows, especially if it be one to which himself is by nature not liable or inclined.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
In lifting up thyself; either,
1. By rebellion or sedition against the king last mentioned. Or,
2. By anger or wrath, of which he speaks in the next verse. But this verse hath no necessary dependence either upon the foregoing or following verse. Or,
3. Through thy pride, which makes men carry themselves very foolishly, and scornfully, and injuriously, and is the root of contention, as was observed, Pro 13:10.
Thought evil, i.e. designed any mischief or injury against thy neighbour.
Lay thine hand upon thy mouth, to wit, to shut it. Be silent, as this phrase is used, Job 21:5; 29:9. Restrain thyself, do not speak one word, much less do any thing tending to the accomplishment of it; do not open thy mouth to justify or excuse it, but silently and seriously consider the evil of it, and repent of it, and do so no more.
Fuente: English Annotations on the Holy Bible by Matthew Poole
32. As none can hope,successfully, to resist such a king, suppress even the thought of anattempt.
lay . . . hand upon thymouth“lay” is well supplied (Jdg 18:19;Job 29:9; Job 40:4).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
If thou hast done foolishly in lifting up thyself,…. Against a king, against whom there is no rising up; by speaking evil of him, or rebelling against him; which is acting a foolish part, since it brings a man into troubles and difficulties inextricable; or by self-commendation, which is the height of folly, and the fruit of pride; or carried it in such a haughty and overbearing manner to others, as to provoke to wrath and anger;
or if thou hast thought evil; purposed and designed it, and contrived the scheme of doing it, though not yet put in execution; though folly is not actually committed, yet since the thought of it is rain, care should be taken to prevent it;
[lay] thine hand upon thy mouth: think again before the thing resolved on is done; as studious and thoughtful men put their hand to their mouth, when they are deeply considering any affair before them: or put a stop to the design, let it go no further; what has been thought of in the mind, let it never come out of the mouth, nor be carried into execution; stifle it in the first motion: or if this respects a foolish action done, as it also may, since it stands connected with both clauses, then the sense is, be silent; do not pretend to deny the action, nor to excuse it; nor to say one word in the defence of it; nor to lay the blame upon others; and much less to calumniate and reproach such who faithfully reprove for it; take shame to thyself in silence, and repent of the iniquity done. Aben Ezra thinks these words are said to Ithiel and Ucal; but rather, to any and everyone, to all that should hear and read these proverbs. The Targum is,
“do not lift up thyself, lest thou be foolish; and do not stretch out thine hand to thy mouth.”
Fuente: John Gill’s Exposition of the Entire Bible
Another proverb, the last of Agur’s “Words” which exhorts to thoughtful, discreet demeanour, here follows the proverb of self-conscious, grave deportment:
32 If thou art foolish in that thou exaltest thyself,
Or in devising, – put thy hand to thy mouth!
33 For the pressure on milk bringeth forth butter,
And pressure on the nose bringeth forth blood,
And pressure on sensibility bringeth forth altercation.
Lwenstein translates Pro 30:32:
Art thou despicable, it is by boasting;
Art thou prudent, then hold thy hand on thy mouth.
But if denotes reflection and deliberation, then , as its opposite, denotes unreflecting, foolish conduct. Then ne by boasting is not to be regarded as a consequent (thus it happens by lifting thyself up; or: it is connected with boasting); by this construction also, must be accented with Dechi, not with Tarcha. Otherwise Euchel:
Hast thou become offensive through pride,
Or seems it so to thee, – lay thy hand to thy mouth.
The thought is appropriate,
(Note: Yet the Talmud, Nidda 27a, derives another moral rule from this proverb, for it interprets in the sense of = , to tie up, to bridle, to shut up, but in the sense of “if thou hast made thyself despicable,” as Lwenstein has done.)
but for is more than improbable; , thus absolutely taken in an ethical connection, is certainly related to , as , Jer 10:8, to . The prevailing mode of explanation is adopted by Fleischer: si stulta arrogantia elatus fueris et si quid durius ( in alios ) mente conceperis, manum ori impone ; i.e., if thou arrogantly, and with offensive words, wilt strive with others, then keep thyself back, and say not what thou hast in thy mind. But while and denote intrigues, Pro 14:17, as well as plans and considerations, has never by itself alone the sense of meditari mala ; at Psa 37:12, also with of the object at which the evil devices aim. Then for … (Arab. an … wan ) there is the supposition of a correlative relation, as e.g., 1Ki 20:18; Ecc 11:3, by which at the same time is obviously thought of as a contrast to . This contrast excludes
(Note: The Arab. signification, to become proud, is a nance of the primary signification, to hold erect – viz. the head – as when the rider draws up the head of a camel by means of the halter (Arab. zamam ).)
for not only the sense of mala moliri (thus e.g., also Mhlau), but also the sense of the Arab. zamm , superbire (Schultens). Hitzig has the right determination of the relation of the members of the sentence and the ideas: if thou art irrational in ebullition of temper and in thought – thy hand to thy mouth! But has neither here nor elsewhere the meaning of (to be out of oneself with anger); it signifies everywhere to elevate or exalt oneself, i.e., rightly or wrongly to make much of oneself. There are cases where a man, who raises himself above others, appears as a fool, and indeed acts foolishly; but there are also other cases, when the despised has a reason and an object for vindicating his superiority, his repute, his just claim: when, as we say, he places himself in his right position, and assumes importance; the poet here recommends, to the one as well as to the other, silence. The rule that silence is gold has its exceptions, but here also it is held valid as a rule. Luther and others interpret the perfecta as looking back: “hast thou become a fool and ascended too high and intended evil, then lay thy hand on thy mouth.” But the reason in Pro 30:33 does not accord with this rendering, for when that has been done, the occasion for hatred is already given; but the proverb designs to warn against the stirring up of hatred by the reclaiming of personal pretensions. The perfecta, therefore, are to be interpreted as at Deu 32:29; Job 9:15, as the expression of the abstract present; or better, as at Job 9:16, as the expression of the fut. exactum: if thou wouldest have acted foolishly, since thou walkest proudly, or if thou hadst (before) thought of it (Aquila, Theodotion: ) – the hand on thy mouth, i.e., let it alone, be silent rather (expression as Pro 11:24; Jdg 18:19; Job 40:4). The Venet. best: , . When we have now interpreted , not of the rising up of anger, we do not also, with Hitzig, interpret the dual of the two snorting noses – viz. of the double anger, that of him who provokes to anger, and that of him who is made angry – but denotes the two nostrils of one and the same person, and, figuratively, snorting or anger. Pressure against the nose is designated , ( ) (write , with Metheg, with the long tone, after Metheg – Setzung, 11, 9, 12), and , (Theodotion), with reference to the proper meaning of , pressure to anger, i.e., to the stirring up and strengthening of anger. The nose of him who raises himself up comes into view, in so far as, with such self-estimation, sneering, snuffling scorn ( ) easily connects itself; but this view of is not here spoken of.
Fuente: Keil & Delitzsch Commentary on the Old Testament
A Call to Restraint
Verse 32 brings Agur’s words to a close with an admonition that addressees discontinue any actions prompted by foolish pride or evil thoughts, Pro 13:10; Pro 26:21; Pro 29:22.
Verse 33 enforces the admonition with the example that as continued churning of milk brings forth butter and repeated nose wringing brings forth blood, so continued stirring of anger results in strife, Pro 3:30; Pro 20:3; Pro 25:8; Php_2:3; 2Ti 2:24.
Fuente: Garner-Howes Baptist Commentary
(32) Lay thine hand upon thy mouthi.e., be silent. Agur deprecates two things which may easily lead to a quarrel, arrogance and malice. He explains this in the next verse.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
32. Done foolishly, etc. Variously rendered: “If thou hast played the fool in exalting thyself; or if thou hast craftily devised with thy hand to thy mouth.” Stuart. This gives us a protasis in two members, but no apodosis, which he thinks may be mentally supplied, thus: Thou hast acted wickedly. The last clause is elliptical; literally, hand to mouth! and, as Conant observes, this spirited expression should not be toned down to common place tameness, by supplying lay, or put, as is sometimes done. Hand to mouth! Confess, leper-like, thine uncleanness!
Fuente: Whedon’s Commentary on the Old and New Testaments
Pro 30:32 If thou hast done foolishly in lifting up thyself, or if thou hast thought evil, [lay] thine hand upon thy mouth.
Ver. 32. Lay thy hand upon thy mouth. ] That is, Better examine thyself, commune with thine own heart and be still. Repent thee, as Job did in like case. Job 42:1-6 Quem poenitet peccasse, pene est innocens. a It is not the falling into the water that drowns one, but the lying in it.
a Senec., Agram.
foolishly = stupidly. Hebrew. nabal. See note on Pro 1:7. Same word as in Pro 30:22.
thought evil = meditated [with evil intent].
Pro 30:32-33
Pro 30:32-33
A SEXTET ON PRIDE AND ANGER
“If thou hast done foolishly in lifting up thyself,
Or if thou hast thought evil,
Lay thy hand upon thy mouth.
For the churning of milk bringeth forth butter,
And the wringing of the nose bringeth forth blood;
But the forcing of wrath bringeth forth strife.”
“Forcing wrath” is a reference to “harping on a matter,” continual complaining, criticizing, or in any other manner prosecuting another with exhibitions of one’s displeasure or animosity. To do such a thing brings forth violence and strife just as naturally as churning brings forth butter, or wringing the nose makes it bleed. The antidote for this type of disaster is in the first three lines: “Lay thy hand upon thy mouth.” Many an altercation, and some which have issued in fatal consequences, could have been easily avoided, if all men could learn the wisdom of keeping their mouths shut. This proverb is an eloquent plea for exactly that grace to be adopted and practiced by men.
Pro 30:32-33. Butter results from churning, nosebleed results from twisting the nose, and strife results from stirring up wrath. What will stir up this wrath? Foolishly lifting oneself up (like James and John were doing in their request for the chief seats in Christs then-coming kingdom: When the ten heard it, they were moved with indignation concerning the two brethren-Mat 20:24) or sometimes even just thinking evil about another (like Ecc 10:20 pictures: Revile not the king, no, not in thy thought; and revile not the rich in thy bedchamber: for a bird of the heavens shall carry the voice, and that which hath wings shall tell the matter). Putting the hand over the mouth is also mentioned in Job 21:5, Job 40:4; Mic 7:16. This was done when one recognized he had said the wrong thing or to keep from saying more.
NOTE: Noticeable Groupings within a chapter are found only in those chapters made up of 1-verse sayings (chapters 10-29).
Sayings of Agur – Pro 30:1-33
Open It
1. What is something you enjoy or find fascinating about creation?
2. What have you learned by watching animals or some other part of creation?
Explore It
3. Who wrote the proverbs in this chapter? (Pro 30:1)
4. In what form were the proverbs in this chapter presented? (Pro 30:1)
5. How did the speaker describe himself, and what sort of questions did he ask? (Pro 30:2-4)
6. What did the speaker say about Gods words? (Pro 30:5-6)
7. What two things did the speaker ask of the Lord? Why? (Pro 30:7-9)
8. What sort of people did the speaker describe? (Pro 30:11-14)
9. What four things are never satisfied? (Pro 30:15-16)
10. What four things did the speaker not understand? (Pro 30:18-19)
11. Under what four things can the earth not bear up? (Pro 30:21-23)
12. What four things are wise though small? (Pro 30:24-28)
13. What four things move with stately bearing? (Pro 30:29-31)
14. What produces strife? (Pro 30:33)
Get It
15. What characteristics of God are implied by the speakers questions and observations?
16. Why is it important to you that Gods words are flawless?
17. What is the danger of having too much or too little in life?
18. Which do you think presents the greater danger, having too much or having too little? Why?
19. What do you find significant about the authors list of observations from nature?
20. What lessons can we draw from the authors observations?
Apply It
21. When can you take the opportunity this week to go outside and observe Gods creation?
22. Whether you have little or a lot, what is one thing you can do today to show your dependence on God and to honor Him with your life-style?
thou hast done: Pro 26:12, Ecc 8:3
lay: Pro 17:28, Job 21:5, Job 40:4, Ecc 8:4, Mic 7:16, Mic 7:17, Rom 3:19
Reciprocal: Num 12:11 – lay not Jdg 18:19 – lay thine 1Ki 11:27 – lifted up Job 29:9 – laid
Pro 30:32. If thou hast done foolishly If thy pride or thy passion hath engaged thee in some foolish action, whereby thou hast disgraced thyself; or made thee contrive and endeavour any thing that is unwarrantable, do not add one fault to another, by excusing it, or blaming any body but thyself for it, much less by quarrelling at those that admonish thee of it, and reprehend thee for it; but stop at the first motion to this, and silently acknowledge thy error. Bishop Patrick.
30:32 If thou hast done foolishly in lifting up thyself, or if thou hast thought evil, [lay] thy hand {p} upon thy mouth.
(p) Make a stay and continue not in doing evil.
These verses call for personal application of this counsel as necessary. Peaceable behavior manifests humility, the key virtue in this chapter.
". . . the intent of this concluding advice is to strive for peace and harmony through humility and righteousness." [Note: Ross, p. 1126.]
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: Old and New Testaments Restoration Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)