Preface:

This chapter is somewhat of a departure from previous chapters. Many topics are examined: chiefly, loan-cosigning, sloth, the worthless man, the sins which God hates, immorality and adultery. Also, heed of and obedience to your parents’ teachings. There appears to be a greater stream of consciousness revealed of the author in this chapter.

J. Vernon McGee: This chapter covers many different subjects. It starts with some advice that is good for the business world today, for Christians or non-Christians. These are simply some good business principles. You see, God has given a lot of good advice for all mankind, the saved as well as the unsaved.

Mark Copeland’s alliterative summation of this chapter: (1) Surety that ensnares; (2) Sloth that impoverishes; (3) Scoundrels that mislead and sow discord; and (4) Sluts that entice and destroy through the lust of the flesh. He points out that the solution will be offered in chapter 8: sophia (wisdom).

This should be the most extensive examination of Proverbs 6 available, where you will be able to examine in depth every word of the original text.

Quotations:

 

Sloth:

 

R. Walker (from The Bible Illustrator): the sluggard...spends his time in fruitless wishes. He is discouraged by the least opposition.

 

John Ortberg: Sloth is the failure to do what needs to be done when it needs to be done - like the kamikaze pilot who flew seventeen missions.

 

Proverbs 6:6–8 Preface Graphic; from Studies of the Graphe; accessed October 3, 2015.

 

Jon Foreman: Greed, envy, sloth, pride and gluttony: these are not vices anymore. No, these are marketing tools. Lust is our way of life. Envy is just a nudge towards another sale. Even in our relationships we consume each other, each of us looking for what we can get out of the other. Our appetites are often satisfied at the expense of those around us. In a dog-eat-dog world we lose part of our humanity.

 

Kajol (expressing human viewpoint): I'd love sloth. I wish sloth would come home and visit me once in a while. I don't consider laziness a sin at all.

 

Ella James: “You know, sloth is a sin," he says softly. "I prefer to think of it as an adorable animal.” 

 

Gary Taubes: obesity as the penalty for gluttony and sloth - is what makes it so alluring.

 

Ronald Reagan (I think this was in response to his taking naps during his presidency): I've heard that hard work never killed anyone, but I say why take the chance? 

 

Jamieson, Fausset and Brown: Idleness and vice are allied.

 

My cousin Richard: If you’re not working for the state, you are working too hard.

 

Quotations on work:

 

Ann Landers Quote is from rff99.com; accessed October 8, 2015.

 

Charles J. Sykes, (from Dumbing Down Our Kids: Why American Children Feel Good about Themselves but Can't Read, Write or Add): Be nice to nerds. You may end up working for them. We all could.

 

Anonymous: Choose a job you love, and you will never have to work a day in your life.

 

Frederick Lewis Donaldson (from a sermon given in Westminster Abbey, London, on March 20, 1925):

The Seven Social Sins are:

Wealth without work.

Pleasure without conscience.

Knowledge without character.

Commerce without morality.

Science without humanity.

Worship without sacrifice.

Politics without principle.

 

Thomas Jefferson: I’m a greater believer in luck, and I find the harder I work the more I have of it.

 

Colin Powell: A dream doesn’t become reality through magic; it takes sweat, determination and hard work.

 

Mohammed Ali Quotation from positive inspiring quotes; accessed October 8, 2015.

 

Joseph Barbara: Happiness is the real sense of fulfillment that comes from hard work.

 

John Ruskin: The highest reward for man’s toil is not what he gets for it, but what he becomes by it.

 

Jim Rohn: Don’t wish it were easier. Wish you were better.

 

Thomas Edison quotation; from todaysinsci.com; accessed October 8, 2015.

 

Jerome K. Jerome: I like work: it fascinates me. I can sit and look at it for hours.

 

Ronald Reagan (I think this was in response to his taking naps during his presidency): I've heard that hard work never killed anyone, but I say why take the chance? 

 

Immorality/Adultery:

 

Dinesh D'Souza: This point seems counter-intuitive, given the amount of conspicuous vulgarity, vice, and immorality in America. Indeed some Islamic fundamentalists argue that their regimes are morally superior to the United States because they seek to foster virtue among the citizens.

 

Kevin DeYoung: As a pastor, I addressed the sorts of issues I see people struggling with most and the issues talked about most directly and most frequently in the New Testament. That leads us to recurring concerns with sexual immorality, relational sins, and vices associated with the breaking of the Ten Commandments.

 

Billy Graham: Regardless of what society says, we can't go on much longer in the sea of immorality without judgment coming.

 

Lee Strobel: Moral evil is the immorality and pain and suffering and tragedy that come because we choose to be selfish, arrogant, uncaring, hateful and abusive.

 

Judith Martin (Miss Manners): Chaperons, even in their days of glory, were almost never able to enforce morality; what they did was to force immorality to be discreet. This is no small contribution.

 

Sigmund Freud: Men are more moral than they think and far more immoral than they can imagine.

 

Anonymous, Dives And Pauper: “Wine and women make wise men dote and forsake God's law and do wrong." However, the fault is not in the wine, and often not in the woman. The fault is in the one who misuses the wine or the woman or other of God's crations. Even if you get drunk on the wine and through this greed you lapse into lechery, the wine is not to blame but you are, in being unable or unwilling to discipline yourself. And even if you look at a woman and become caught up in her beauty and assent to sin [= adultery; extramarital sex], the woman is not to blame nor is the beauty given her by God to be disparaged: rather, you are to blame for not keeping your heart more clear of wicked thoughts. ... If you feel yourself tempted by the sight of a woman, control your gaze better ... You are free to leave her. Nothing constrains you to commit lechery but your own lecherous heart.

 

Chip Ingram: Research indicates that once an uncommitted couple gets involved in sexual intercourse, the relationship usually begins to end. They have reached the superficial end of the physical aspects of the relationship, and they have no particularly compelling reason to explore its depths.

 

John R. Rice: Human art and science are employed to make lust appealing, to make drinking popular, to present the world's ungodly standard of morals as the ideal for the young and unsuspecting youth who sees the films.

 

Judge Roy Moore: When we forget God, we lose the only true basis for morality and ethics, and we are cast upon the shifting sands of moral relativism in which anything goes, including lying, cheating and stealing.

 

Jerry Falwell: I do not believe we can blame genetics for adultery, homosexuality, dishonesty and other character flaws.

 

Samuel Butler: Christ and The Church: If he were to apply for a divorce on the grounds of cruelty, adultery and desertion, he would probably get one.

 

Garcelle Beauvais: Adultery is the ultimate deal-breaker for me. I would rather be alone than in a relationship that doesn't honor me.

 

Joseph Prince The only reason I don't want to commit adultery is because I love my wife and I love my lord.

 

Billy Graham: The thing that alarms me is that there are so many clergymen who say that the so-called 'new morality' is all right. They say we're living in a new generation; let's be relevant, let's change God's law. Let's say that adultery is all right under certain circumstances; fornication's all right under certain circumstances. If it's 'meaningful.' 

 

Jesus Christ: All the commandments: You shall not commit adultery, you shall not kill, you shall not steal, you shall not covet, and so on, are summed up in this single command: You must love your neighbor as yourself.

 

And for some human viewpoint on immorality and adultery:

 

H. L. Mencken: Immorality: the morality of those who are having a better time.

 

Alfred North Whitehead: What is morality in any given time or place? It is what the majority then and there happen to like and immorality is what they dislike.

 

Nicole Richie (and this is certainly not original with her): Everything good in life is either immoral, illegal or fattening.

 

General:

 

The Bible Illustrator: Young men should be advised by their elders in worldly affairs. They have more knowledge and more experience than younger men.

 

Proverbs 6:16–19 Preface Graphic; from I am not ashamed of the gospel of Christ; accessed October 3, 2015.

 

Kukis: What is most important for the believer to understand is, co-signing on a loan is not forbidden by the Bible, but it is a financial obligation which goes further than simply affixing your signature to a piece of paper. You have assumed whatever financial obligation you are signing for.

 

Gary North: The predictability and impartiality of biblical law are to undergird the social order. All those who break the law are subject to its penalties. This points to the final judgment. God does not “grade on a curve.” Paul wrote: “All have sinned and come short of the glory of God” (Rom. 3:23).

Outline of Chapter 6:

Preface

Introduction

         vv.     1–5           Legitimately Settle Up All Debts and Obligations

         vv.     6–11         The Honor of Hard Work

         vv.    12–15         The Worthless Man

         vv.    16–19         Things Which the Lord Hates

         vv.    20–22         Keeping and Obeying the Teaching of One’s Parents

         vv.    23–28         Doctrine Helps One to Avoid the Immoral Woman

         vv.    29–35         Do Not Commit Adultery

Addendum

Charts, Graphics and Short Doctrines:

         Preface               Quotations

         Preface               Proverbs 6:6–8 Preface Graphic

         Preface               Proverbs 6:16–19 Preface Graphic

         Introduction         Proverbs 6 Graphic

         Introduction         Connections Between Sections, by James Rickard

         Introduction         The Principals of Proverbs 6

         Introduction         The Prequel of Proverbs 6

         Introduction         New American Bible’s Synopsis of Proverbs 6

         Introduction         Bridgeway Bible Commentary’s Synopsis of Proverbs 6

         Introduction         The NET Bible’s Summary of Proverbs 6

         Introduction         Matthew Henry’s Outline of Proverbs 6

         Introduction         James Rickard’s Division of Proverbs 6

         Introduction         Paul Apple’s Summary of Proverbs 6

         Introduction         Introductory Points to Proverbs 6, by Stuart Wolf

         Introduction         James Burton Coffman Presents Proverbs 6 is a Series of Warnings

         Introduction         Authorship

         v.       1              Proverbs 6:1–19 as a Chiasmos, by Hajime Murai

         v.       1              Barnes on Ancient Credit Practices

         v.       1              Striking Hands, as per several commentators

         v.       2              Being Bound by an Agreement

         v.       3              How Do We Understand the Hebrew Word Râhab?

         v.       3              Explaining Proverbs 6:1–3

         v.       3              Application of Ancient Surety Practices

         v.       3              Gary North on Co-Signing for a Loan

         v.       4              The gist of Proverbs 6:4 (a graphic)

         v.       4              Proverbs 6:4 (a graphic)

         v.       5              Proverbs 6:5 (a graphic)

         v.       5              Explaining Proverbs 6:4–5

         v.       5              Explaining Proverbs 6:1–5

         v.       5              James Rickard Summarizes Proverbs 6:1–5

         v.       5              Stuart Wolf’s Summary of Proverbs 6:1–5

         v.       5              The Bible and Financial Investments and Financial Obligations

         v.       6              Characteristics of the Sluggard, from James Rickard

         v.       6              Slacker? By Cindy Hess Kasper

         v.       6              Go out and watch the ants

         v.       6              The Divine Institutions, Definition and Description

         v.       6              The 5 Divine Institutions

         v.       7              Commentators on How the Ant Works Without Supervision

         v.       7              Proverbs 6:6–7 (a graphic)

         v.       8              Commentators on the Example of the Ant

         v.       8              Proverbs 6:6–8 (a graphic)

         v.       8              The Western Work Ethic

         v.       8              The Second Divine Institution: Work

         v.       8              Proverbs 10:4 Graphic

         v.       8              “Ants and Sluggards” by Gary North

         v.       9              Peanuts–Proverbs (a graphic)

         v.      10              Commentators on the Sluggard (the Slacker)

         v.      11              Warning the Sluggard, from James Rickard

         v.      11              Here’s what the Bible says about poverty (from Robert Dean)

         v.      11              The Parallel Passage of Proverbs 24:30–34 (NKJV)

         v.      11              Living the Spiritual life in a Material World

         v.      11              The Work of the Little Ant, by Alan Carr

         v.      11              Gary North’s Concluding Remarks on the Industrious Ant

         v.      11              Stuart Wolf’s Summary of Proverbs 6:6–11

         v.      11              Proverbs 6:9–11 (a very cool graphic)

         v.      12              Peter Pett’s Chiasmic Approach to Proverbs 6:12–16

         v.      12              Teachings on the Worthless Man

         v.      13              Commentators on, He winks with his eyes

         v.      13              Commentators on, He scrapes with his foot

         v.      13              Commentators on, He points with his fingers

         v.      13              A Summation of the Various Unspoken Signs by Various Commentators

         v.      14              Todd Kennedy’s Doctrine of Evil

         v.      14              President Barack Obama as an Example of Evil

         v.      15              Calamity Comes Upon the Reversionist, by James Rickard

         v.      15              Gary North on the Sudden Downfall of the Man Spreading Strife

         v.      15              The Problem with Price Controls, by Gary North

         v.      16              Proverbs 6:16–19 (New RSV) (a graphic)

         v.      16              Proverbs 6:16–19 (a graphic and a good translation)

         v.      16              Things which are an abomination to God, from Alan Carr

         v.      16              God’s Sudden Wrath, by Alan Carr

         v.      17              J. Vernon McGee on Pride

         v.      17              The Sin of Pride (or, Arrogance), by Various Commentators

         v.      17              Various Commentators on Lying

         v.      17              Various Commentators on Murder

         v.      17              The Doctrine of Murder

         v.      18              The Heart that Devises Evil and Iniquity (Various Commentators)

         v.      18              Feet Running Toward Evil (Various Commentators)

         v.      19              The Doctrine of Lying

         v.      19              Spreading Strife Among Brothers (Various Commentators)

         v.      19              A Body Summary of Proverbs 6:16–19

         v.      19              Clarke Summarizes the Things the Lord Hates

         v.      19              Proverbs 6:16–19 (a second graphic)

         v.      19              Mark Copeland Summarizes the Things the Lord Hates

         v.      19              James Rickard Shows the Parallels of the Passages

         v.      19              Barack Obama—Guilty of These Things Which the Lord Hates

         v.      19              The 7 Things God Hates (a graphic)

         v.      20              Proverbs 5–6 (without Proverbs 6:1–19) (NKJV)

         v.      20              Proverbs 6:20–35 Organized by Hajime Murai

         v.      20              Rickard’s Themes of Proverbs 6:20–35

         v.      20              The New American Bible Divides up the Rest of the Chapter (Proverbs 6:20–35)

         v.      20              Peter Pett’s Chiasmos of Proverbs 6:20–23

         v.      20              The Bible on, Obedience to Parents

         v.      22              Proverbs 6:22 (a graphic)

         v.      22              Internalizing God’s Law, by Gary North

         v.      23              The Evidence Bible on the Law of God

         v.      23              Proverbs 6:23 (a graphic)

         v.      23              The Importance of Doctrine, from James Rickard

         v.      23              Proverbs 6:20–23 (a graphic)

         v.      24              Warnings about the Wrong Women

         v.      26              Stuart Wolf on Proverbs 6:26a

         v.      26              Peter Pett’s 3 Interpretations of Proverbs 6:26a

         v.      26              Stuart Wolf on Proverbs 6:26b

         v.      26              Commentaries Interpret Proverbs 6:26

         v.      26              Translations Interpret Proverbs 6:25–26

         v.      27              The Pulpit Commentary on Fire (and Sin)

         v.      28              Women, Fire and Temptation (from Various Commentators)

         v.      29              Proverbs 6:27–29 (a graphic)

         v.      30              Peter Pett Presents Proverbs 6:30–35 Chiastically

         v.      31              Explaining the Use of the Term Sevenfold (by Many Commentators)

         v.      31              Stealing Bread Versus Committing Adultery (from Several Commentators)

         v.      32              Adultery (Briefly)

         v.      33              Who Finds Injury and Shame?

         v.      35              James Rickard Summarizes Proverbs 6:26–35

         v.      35              Stuart Wolf’s Summary of Proverbs 6:21–35

         Addendum          Why Proverbs 6 is in the Word of God

         Addendum          What We Learn from Proverbs 6

         Addendum          WINNING THE WAR AGAINST LUST by Steven J. Cole

         Addendum          A Complete Translation of Proverbs 6

         Addendum          Word Cloud from a Reasonably Literal Paraphrase of Proverbs 6

         Addendum          Word Cloud from Exegesis of Proverbs 6

——————————

An Introduction to Proverbs 6

I ntroduction: Unlike the previous chapters of Proverbs, Prov. 6 covers a wide range of topics, although one can certainly see a relationship between each topic going into the next. (1) In life, we all accumulate debt; we all are under a variety of obligations. David tells Solomon to honor his obligations; what he says binds him to that thing. (2) David then speaks about the importance of hard work, and talks about the ant and his industriousness (obviously, David did not own a house cat as a pet). (3) The man who does not work hard is covered in the next section, the worthless man. (4) Obviously God does not care for laziness; but the things which He hates are then listed. (5) An oft-time repeated refrain of Proverbs is for the hearer/reader to pay attention to the doctrinal teaching of his parents and keep that in his soul at all times. Knowing Bible doctrine and divine establishment principles, (6) keeps a man from getting involved with the wrong women and (7) keeps a man from committing adultery.

Proverbs 6 Graphic, from vimeocdn; accessed October 3, 2015.

Some commentators note that Proverbs 6 uses the phrase my son twice, and that is where they begin each a new section.

Unlike previous chapters of Proverbs, which seem to run together and cover only a few topics, this chapter deals with 6 or 7 topics, and does not appear to be tied to the previous chapter or to the next (although the previous chapter speaks of adultery and this chapter, at the end, delves into sexual immorality and adultery).

In any case, it has been conclusively pointed out by Delitzsch that there is sufficient internal evidence, in the grammatical construction, figures, word formations, delineations, and threatenings, to establish the position that they proceeded from the same hand that composed the rest of the book and to guarantee their genuineness.

One might make the connection that, the previous chapters mostly focused on the right way to do things—take in Bible doctrine and enjoy your right woman—and that this chapter offers up some contrast, and how to do things the wrong way. Maybe. But that is a tangential relationship at best.

One pastor (I forget who) brilliantly added the institution of work to the divine institutions. Before there was the woman, before there was sin, there was Adam, with the job of naming all the animals. Even when God brought the woman to him, Adam continued to work in the garden; and, even after the fall, Adam continued to work. The first dissertation in Prov. 6 is all about working and about how we should examine the life of the ant and how poverty comes to the lazy man.

This is one of the most important doctrines found in the Word of God for this generation, and yet has been so often ignored by our churches. Work is the second divine institution; Adam worked in the Garden when he was without sin; and Adam worked on the earth after the Fall. The Bible many times affirms the importance of hard work; the Bible never presents sloth as a viable alternative. As a divine institution, this is true for believers and unbelievers alike. In client nation United States year of our Lord 2015, it is clear that we as a nation are on the decline, and one of those tell-tale signs is the massive number of people who are no longer working. So many are on welfare, section 8 housing, unemployment, disability and retirement (the Bible never speaks of the glories of retirement). As I write this, 94 million Americans, out of a population of 220 million or so, are not working and are not looking for a job--and yet one political party calls our for more welfare and food stamps! Whereas the Bible clearly urges charity toward the poor, it does not advocate that nearly half of a nation's population ought to be supported by the other half. This is an outstanding study, primarily pulled from the exegesis of Proverbs 6 (but more will be added to this doctrine as time passes).

The wicked man has to do something with his time, so, once he climbs out of bed, he does stuff, but, with a perverted heart, he devises evil, and he continually sows discord. Instead of going to work each day, he posts snarky, divisive remarks on facebook. He’s lazy, he devises and practices evil, and he continually sows discord (usually among the citizens of his own country).

God hates it when such a person thinks, speaks and does evil things, when he ought to be at work, providing for himself and for his own.

Then the writer of this chapter (which is probably David, who spoke these words to Solomon as a young lad, who saved these words and recorded them) speaks of the importance of remembering the teaching of his mother and father, and to think about their teaching often. The implication here is, this teaching should begin in the home.

This teaching acts as a protection, particularly from the evil woman. Again, there are warnings about the wrong women to become involved with, and the importance of the right woman. The writer asks, can you carry hot, burning coals next to your chest and not get burned?

At the end of this chapter, there is an unequivocal warning against adultery and how devastating it is.

James Rickard summarizes the chapter like this: So besides the cautions about the adulterous woman, no one is prepared for life who has not learned some basic lessons on financial prudence, a meaningful work ethic, and moral precepts for dealing with society.

Rickard continues: Therefore, we have in the first half of Chapter 6 Solomon stepping away from the larger exhortation, (of avoiding the adulterous woman who will enslave you with consequences, regrets, and Divine discipline), and teaching us in regard to three other specific areas of behavior that too have consequences and regrets.

Rickard sees these first 19 verses as an appendix to Prov. 5; but the author will return to warnings about the adulteress woman in the latter half of Prov. 6 (which is a continuation of the theme of Prov. 5:1–23). It seems like an odd mix of topics, with the general thematic approach of, avoid doing this. Another possible theme, also suggested by Rickard, is that these first 3 topics are related to poverty. The first is indebtedness, the second is sloth, and the third describes the worthless man and the worst sins. For many sins or clusters of sins, poverty (or simply a reduced growth of wealth) is a natural result. And, certainly, self-induced misery is the result of pursuing the wrong things. So, even with Rickard’s approach, this still does not hold the topics together well.

On the other hand, there is no reason why Proverbs has to be a series of related or progressive topics. That is, when it comes to teaching, sometimes you simply have to mix things up a bit. To hold a student’s focus, delving into a few shorter topics is a good approach.

There is certainly overlap and similarities in some of the sections; however, I do not see any overall organizational principle at work in this chapter. Sometimes such exquisite organization exists, and sometimes it doesn’t. This chapter appears to be more of a stream of consciousness sets of advice and guidance.

Robert Dean: this is a passage of warnings. We have seen that in the first nine chapters we have ten basic lessons from the father to the son. Starting in chapter ten there is going to be a shift and we'll get individual proverbs. The reason for saying this is that there are some verses in this passage that are often taken out of context. Remember that one of the most important laws in Bible study is context. In real estate it is location, location, location; in Bible study it is context, context, context. The context of Proverbs 1-9 is a context of ten integral lessons that have been joined together, unlike the rest of Proverbs, which are basically bullets of wisdom. These first nine chapters really focus us in developed curricula for the son. There is a unified context here, not just individual, isolated bullet points like we have later on in the book of Proverbs. There is a context to these that is important to understand. This is important advice for nearly every passage of Scripture.

Dean continues: Some basic observations. First of all verse one, like in each of the previous lessons, starts of addressing "My son." But we ought to notice that there is a difference. In each of the previous eight lessons we have seen, "My son, listen to my voice; My son, hear what I have to say; My son, pay attention. But we have no exhortation here to listen, pay attention, hear, or any of those things. So that alerts us to the fact that something is a bit different. We have this address (or vocative, as it is known in grammar) to the son in the first five verses, and then in the second section it is addressed to the sluggard. When we get to the third section, which starts in verse 12 and goes to verse 19, it is not addressed to anybody, it is just sort of an outflow from what has just been said. That entire section, while it doesn't stand alone, is a sort of autonomous thing in and of itself. It does represent a third division. There are basically three divisions here: the address dealing with becoming a standing surety or signing a loan for someone else. Verse 5-11 deal with the problem of being a sluggard, and then the third section just addresses separately without being addressed to an individual the problem of being a son of Belial (a technical term throughout the Old Testament for one who is rebellious towards God, their life is extremely disruptive, a person who is a trouble-maker).

Several commentators are concerned as to who is being referred to. Is my son also the lazy sluggard or the worthless person? I don’t think that this is the point of any of this. These are specific warnings, and if not for Solomon, then for David’s other children or for sons of Solomon. Although there are several areas of commonality from section to section, that does not mean that we are looking at the progression of one person into reversionism and then into the arrogance complex. However, these are things which are tempting paths down which many youth travel. I believe that any connection from one section to the next is sometimes a progression; but often it is simply the author’s vocabulary during stream of consciousness. So, David first begins talking about financial obligations, then tells his son to take care of this right away—he cannot just let this take of itself (like a sluggard might try to do). That logically leads to the next section, followed by another section on the sluggard. Now, closely related to the lazy butt is the worthless man, which is the fourth section. The point being, these sections are related to one another through stream of consciousness, but not because the teacher (David) is observing his sons go through all of these stages.

However, you may recall that King David’s sons by his first marriages grew up to be lazy, entitled, rebellious bastards. So he may be teaching his youngest sons (his 4 by Bathsheba) by using his older sons (never specifically named) as examples. Given what we know about some of his sons, it would not be out of the question that David has them in mind when teaching Solomon the material found in this chapter.

——————————

Legitimately Settle Up All Debts and Obligations

There are several different ways that the following passage has been understood; and one of them seems to be quite harmful to the integrity of the believer. There are some translations which sound as if, you have put your own money (and reputation) on the line for a stranger, someone you did not know very well, and now the responsibility falls on you, so you are encouraged to go directly to the lender and see if you can talk him out of holding you responsible. The limited vocabulary translations particularly sound like this—the Easy English, the Easy to Read Version, the Good News Bible and the Message. Whatever the interpretation, it does not seem right to me to enter into some kind of a financial deal, and then to back out because you personally did not do your do-diligence first. That is, you did not check out this stranger; you just vouched for them.

Here is how others have translated this verse:

Ancient texts:                       Note: I compare the Hebrew text to English translations of the Latin, Syriac and Greek texts, using the Douay-Rheims translation ; George Lamsa’s translation, and Sir Lancelot Charles Lee Brenton’s translation as revised and edited by Paul W. Esposito, respectively. I often update these texts with non-substantive changes (e.g., you for thou, etc.). I often use the text of the Complete Apostles’ Bible instead of Brenton’s translation, because it updates the English text.

The Septuagint was the earliest known translation of a book (circa 200 b.c.). Since this translation was made before the textual criticism had been developed into a science and because different books appear to be translated by different men, the Greek translation can sometimes be very uneven.

When there are serious disparities between my translation and Brenton’s (or the text of the Complete Apostles’ Bible), I look at the Greek text of the Septuagint (the LXX) to see if a substantive difference actually exists (and I reflect these changes in the English rendering of the Greek text). I use the Greek LXX with Strong’s numbers and morphology available for e-sword. The only problem with this resource (which is a problem for similar resources) is, there is no way to further explore Greek verbs which are not found in the New Testament. Although I usually quote the Complete Apostles’ Bible here, I have begun to make changes in the translation when their translation conflicts with the Greek and note what those changes are.

The Masoretic text is the Hebrew text with all of the vowels (vowel points) inserted (the original Hebrew text lacked vowels). We take the Masoretic text to be the text closest to the original. However, differences between the Masoretic text and the Greek, Latin and Syriac (= Aramaic) are worth noting and, once in a great while, represent a more accurate text possessed by those other ancient translators.

In general, the Latin text is an outstanding translation from the Hebrew text into Latin and very trustworthy (I say this as a non-Catholic). Unfortunately, I do not read Latin—apart from some very obvious words—so I am dependent upon the English translation of the Latin (principally, the Douay-Rheims translation).

Underlined words indicate differences in the text.

Bracketed portions of the Dead Sea Scrolls are words, letters and phrases lost in the scroll due to various types of damage. Underlined words or phrases are those in the Dead Sea Scrolls but not in the Masoretic text.

I will only list the translation from the Dead Sea Scrolls if it exists and if it is different from the Masoretic text.

These Bibles often fall into more than one category; I placed them where I believed them to have the best fit.

Ancient texts:

Masoretic Text (Hebrew)        My son, if you have given a pledge to your neighbor, you have given a blow to the stranger in your palms; and entrapped by words of your mouth, seized by words of your mouth; do this now, my son, and save yourself for you have come into a palm of your neighbor: go, humble yourself, and press upon your neighbors.

Latin Vulgate                          My son, if you be surety for your friend, you have engaged fast your hand to a stranger, You are ensnared with the words of your mouth, and caught with your own words. Do, therefore, my son, what I say, and deliver yourself: because you are fallen into the hand of your neighbour. Run about, make haste, stir up your friend:...

Plain English Aramaic Bible   My son, if you are security for your friend, you have yielded your hand to a stranger. You are trapped by the saying of your mouth and you are taken by the speech of your lips. Do thus my son and be delivered because you are security for the person of your friend; you have fallen into the hands of your enemy. Coax therefore your friend, for whom you are security...

Peshitta (Syriac)                    MY son, if you have become surety for your friend, if you have obligated yourself to a stranger, Then you are snared with the words of your mouth, you are caught with the words of your lips. Do this now, my son, and deliver yourself because, for the sake of your friend, you have fallen into the hands of your enemies; go, therefore, and stir up your friend for whom you have become surety to meet his obligation.

Septuagint (Greek)                My son, if you become surety for your friend, you shall deliver your hand to an enemy. For a man's own lips become a strong snare to him, and he is caught with the lips of his own mouth. My son, do what I command you, and deliver yourself; for on your friend's account you have come into the power of evil men: faint not, but stir up even your friend for whom you have become surety.

Significant differences:           It is unclear what is done with the hand here; this appears to be a handshake of sorts. What is given as the translation in the PEA Bible does not match the Hebrew here. Although there are some differences with phrases 3 and 4, the translations are similar enough so that these differences do not appear to be important.

Both Aramaic versions have differences in the 5^th and 6^th phrases, includes enemies for neighbors. The Greek also has evil men rather than neighbor.

The command to humble oneself is missing from the Latin.

The final verb is rather difficult, so differences there are expected.

Limited Vocabulary Bibles:

Bible in Basic English             My son, if you have made yourself responsible for your neighbour, or given your word for another, You are taken as in a net by the words of your mouth, the sayings of your lips have overcome you. Do this, my son, and make yourself free, because you have come into the power of your neighbour; go without waiting, and make a strong request to your neighbour.

Easy English                          My son, follow this advice when you make a mistake.

Perhaps you promised to pay a neighbour’s debt.

You thought that your neighbour would return your money.

But your plan failed.

So your words became like a trap for an animal.

Follow my advice, and free yourself!

Since your neighbour can hurt you, be humble!

Ask your neighbour to free you!

Easy-to-Read Version            My son, don’t make yourself responsible for another person’s debts. Don’t make such deals with friends or with strangers. {If you do,} then you will be trapped. And you will have trapped yourself with your own words! You are under that person’s power. So go to him and free yourself. Beg that person to free you from his debt.

Good News Bible (TEV)         My child, have you promised to be responsible for someone else's debts? Have you been caught by your own words, trapped by your own promises? Well then, my child, you are in that person's power, but this is how to get out of it: hurry to him, and beg him to release you.

The Message                         Like a Deer from the Hunter

Dear friend, if you’ve gone into hock with your neighbor

or locked yourself into a deal with a stranger,

If you’ve impulsively promised the shirt off your back

and now find yourself shivering out in the cold,

Friend, don’t waste a minute, get yourself out of that mess.

Names of God Bible               Avoid Disaster

My son,

if you guarantee a loan for your neighbor

or pledge yourself for a stranger with a handshake,

you are trapped by the words of your own mouth,

caught by your own promise.

Do the following things, my son, so that you may free yourself,

because you have fallen into your neighbor’s hands:

Humble yourself,

and pester your neighbor.

NIRV                                      Warnings Against Foolish Acts

My son, don’t promise to pay for what your neighbor owes.

Don’t agree to pay a stranger’s bill.

Don’t be trapped by what you have said.

Don’t be caught by the words of your mouth.

Instead, my son, do something to free yourself.

Don’t fall into your neighbor’s hands.

Go until you can’t go anymore.

Don’t let your neighbor rest.

New Simplified Bible              My son, if you serve as surety for your friend and you give your pledge to him, You are snared with the words of your mouth. You are captured by the words of your mouth! You are now in the power of that person. Here is what you should do: Go and beg for permission to call off the agreement.

Thought-for-thought translations; paraphrases:

Common English Bible           Wise advice

My son, if you guarantee a loan for your neighbor

or shake hands in agreement with a stranger,

you will be trapped by your words;

you will be caught by your words.

Do this, my son, to get out of it,

for you have come under the control of your neighbor.

So go, humble yourself,[a] and pester your neighbor.

Contemporary English V.       My child, suppose you agree to pay the debt of someone, who cannot repay a loan. Then you are trapped by your own words, and you are now in the power of someone else. Here is what you should do: Go and beg for permission to call off the agreement.

The Living Bible                     Son, if you endorse a note for someone you hardly know, guaranteeing his debt, you are in serious trouble. You may have trapped yourself by your agreement. Quick! Get out of it if you possibly can! Swallow your pride; don’t let embarrassment stand in the way. Go and beg to have your name erased.

New Berkeley Version           My son, if you have become a surety [“Interchanged with.”] for your neighbor,

if you have struck hands [“Made a pledge.”] for another,

you have been snared by the words of your mouth,

by the words of your mouth you have been caught —

do this at once, my son, and deliver yourself,

for you have come into the hand of your neighbor:

Go, humble, yourself; beg of your neighbor desperately,...

New Century Version             Dangers of Being Foolish

My child, be careful about giving a guarantee for somebody else’s loan,

about promising to pay what someone else owes.

You might get trapped by what you say;

you might be caught by your own words.

My child, if you have done this and are under your neighbor’s control,

here is how to get free.

Don’t be proud. Go to your neighbor

and beg to be free from your promise.

New Life Bible                        My son, if you have put yourself as a trust for what your neighbor owes to another, or if you have made a promise for a stranger, you have been trapped with the words of your lips. You have been caught with the words of your mouth. Do this now, my son, and get yourself out of trouble, for you have come into the hand of your neighbor. Go without pride and beg your neighbor to let you go.

New Living Translation           Lessons for Daily Life

My child,[a] if you have put up security for a friend’s debt

or agreed to guarantee the debt of a stranger—

if you have trapped yourself by your agreement

and are caught by what you said—

follow my advice and save yourself,

for you have placed yourself at your friend’s mercy.

Now swallow your pride;

go and beg to have your name erased.

Partially literal and partially paraphrased translations:

American English Bible          O son; When you co-sign a loan for a friend, you've put yourself into your enemy's hands. By your own lips you've been snared, and captured by words that came from your mouth. O son; Heed my words and you'll save yourself. If you choose to do such thing for your friend; into evil hands, you will fall. Don't leave yourself [in this position]. For you'll find that you've even angered your friend… he for whom you co-signed the loan!

Beck’s American Translation The Rash Pledge

My son, if you guarantee a loan for a neighbor

or pledge yourself by a handshake with a foreigner,

you are trapped by what you say,

caught by your promise.

Now do this, my son, and free yourself

because you have put yourself into your neighbor’s hands.

Go, humble yourself; pester your neighbor.

International Standard V        The Folly of Guaranteeing Loans

My son, if you guarantee a loan for your neighbor,

if you have agreed to a deal [Lit. have clapped your hands; i.e. have shaken hands] with a stranger,

trapped by your own words,

and caught by your own words,

then do this, my son, and deliver yourself,

because you have come under your neighbor’s control [Lit. into the hands of your neighbor].

Go, humble yourself!

Plead passionately with your neighbor!.

New Advent (Knox)Bible        My son, has some friend persuaded thee to be his surety? Hast thou pledged thyself for a bond which is none of thine? Believe me, that word of assent has caught thee in a snare, thou art the prisoner of thy own promise made. Do then, my son, as I bid thee; obtain thy freedom; it is ill done to fall into another man’s power. Quick, no time to lose; wake up this neighbour of thine from his bed,...

Translation for Translators                                 Warnings against foolish behavior

My son, if someone has borrowed money from a friend or a stranger,

and if you have promised that you will pay the money back if that person is unable to pay back the money he borrowed,

you may be trapped by what you have agreed to do,

because if the one who borrowed the money is not able to pay it back, you will have to pay it.

What you have said that you will do will be like a snare to you.

So, my son, I will tell you what you should do to escape from your difficulty,

so that the moneylender does not get control over your wealth:

Humbly go to your friend and plead with him to cancel the agreement!

Mostly literal renderings (with some occasional paraphrasing):

Ancient Roots Translinear      My son, if you guarantee for your neighbor, and stick your palm to a commoner,

the sayings of your mouth will snare you. Claim the sayings of your mouth.

Do this here-and-now, my son: Deliver yourself from bringing your palm to your neighbor and going muddied from the boastings of your neighbor.

Ferrar-Fenton Bible                Advice on Business Affairs

[Affairs. My son, are you bond for a friend ? Or for strangers have signed with your hand ? Or are snared by the words of your mouth ? Or caught by the words of your lips? Try this way, my son, to get free, Since you are in the hand of your neighbour, Go humble yourself to your friend,...

Lexham English Bible            Against Pledges

My child, if you have pledged to your neighbor, [if] you have bound {yourself} to the stranger, [if] you are snared by the sayings of your mouth, [if] you are caught by the sayings of your mouth, do this, then, my child, and save yourself, for you have come into {the palm of your neighbor's hand}: Go, humble yourself, plead with your neighbor.

NIV – UK                                Warnings against folly

My son, if you have put up security for your neighbor,

if you have shaken hands in pledge for a stranger,

you have been trapped by what you said,

ensnared by the words of your mouth.

So do this, my son, to free yourself,

since you have fallen into your neighbour’s hands:

go – to the point of exhaustion [Or Go and humble yourself,] –

and give your neighbour no rest!.

Catholic Bibles (those having the imprimatur):

Christian Community (1988)  My son, if you have stood bail for your neighbor or guaranteed the word of a stranger;

if you have committed yourself with your own lips, know that you have trapped yourself with your own words.

Then do this, my son: release yourself. If you have fallen into the hands of your neighbor, go speedily, kneel down and plead with him;.

The Heritage Bible                 My son, if you give security for your friend, your palms are slapped into bondage with a stranger; You are ensnared with the sayings of your mouth; you are captured with the sayings of your mouth. Do this now, my son, and snatch yourself out; when you have come into the palm of your friend, walk, prostrate yourself, and fiercely plead with your friend.

New American Bible (2002)   My son, if you have become surety to your neighbor, given your hand in pledge [Given your hand in pledge: literally, "struck your hands"; this was probably the legal method for closing a contract.] to another, [These verses interrupt the discourse of chapters ⇒ Proverb 6:2-7, which should be read apart from them; they contain four shorter proverbs akin to those in Prov 30.]

You have been snared by the utterance of your lips, caught by the words of your mouth;

So do this, my son, to free yourself, since you have fallen into your neighbor's power: Go, hurry, stir up your neighbor!

New American Bible (2011)              Miscellaneous Proverbs*

Against Going Surety for One’s Neighbor

My son [Unlike other instructions that begin with “my son,” this instruction does not urge the hearer to store up the father’s words as a means to wisdom, but only to avoid one practice—going surety for one’s neighbor. The warning is intensified by repetition of “neighbor” and “free yourself,” the mention of bodily organs, and the imagery of hunting. Given your hand in pledge: lit., “struck your hands”; this was probably the legal method for closing a contract. To become surety meant intervening in favor of the insolvent debtor and assuming responsibility for the payment of the debt, either by obtaining it from the debtor or substituting oneself. Proverbs is strongly opposed to the practice (11:15; 17:18; 20:16; 22:26–27; 27:13) apparently because of the danger it poses to the freedom of the one providing surety.], if you have become surety to your neighbor [Prv 11:15; 22:26; Sir 8:13; 29:19.],

given your hand in pledge to another,

You have been snared by the utterance of your lips,

caught by the words of your mouth;

So do this, my son, to free yourself,

since you have fallen into your neighbor’s power:

Go, hurry, rouse your neighbor!

New Jerusalem Bible             My child, if you have gone surety for your neighbour, if you have guaranteed the bond of a stranger,

if you have committed yourself with your lips, if through words of yours you have been entrapped,

do this, my child, to extricate yourself -- since you have put yourself in the power of your neighbour: go, humble yourself, plead with your neighbour,...

New RSV                               My child, if you have given your pledge to your neighbor,

if you have bound yourself to another [Or a stranger],

you are snared by the utterance of your lips [Cn Compare Gk Syr: Heb the words of your mouth],

caught by the words of your mouth.

So do this, my child, and save yourself,

for you have come into your neighbour’s power:

go, hurry [Or humble yourself], and plead with your neighbour.

Revised English Bible            My son, if you give yourself in pledge to another person and stand surety for a stranger,

if you are caught by your promise, trapped by some promise you have made,

this is what you must do, my son, to save yourself: since you have come into the power of another, bestir yourself, go and pester the man,...

Jewish/Hebrew Names Bibles:

Complete Jewish Bible           My son, if you have put up security for your friend, if you committed yourself on behalf of another; you have been snared by the words of your mouth, caught by the words of your own mouth. Do this now, my son, and extricate yourself, since you put yourself in your friend's power: go, humble yourself, and pester your friend;...

exeGeses companion Bible   My son,

if you pledge for your friend,

clap your palm with a stranger,

snare yourself by the sayings of your mouth,

capture yourself by the sayings of your mouth;

work this now, my son, and deliver yourself:

when you come to the palm of your friend

go, prostrate and encourage your friend;...

Hebrew Names Version         My son, if you have become collateral for your neighbor, if you have struck your hands in pledge for a stranger; You are trapped by the words of your mouth. You are ensnared with the words of your mouth. Do this now, my son, and deliver yourself, seeing you have come into the hand of your neighbor. Go, humble yourself. Press your plea with your neighbor.

JPS (Tanakh—1985)               My son, if you have stood surety for your fellow,

Given your hand for another,

You have been trapped by the words of your mouth,

Snared by the words of your mouth.

Do this, then, my son, to extricate yourself,

For you have come into the power of your fellow:

Go grovel—and badger your fellow; ...

Judaica Press Complete T.    My son, if you have stood surety for your fellow, have given your hand for a stranger, you have been trapped by the sayings of your mouth; you have been caught by the sayings of your mouth. Do this then, my son, and be saved for you have come into your fellow's palm; go, humble yourself and give your fellow superiority.

Orthodox Jewish Bible           Beni (my son), if thou put up collateral for thy re’a, if thou hast shaken hands in pledge with a zar (stranger),

Thou art snared with the words of thy peh (mouth), thou art trapped with the words of thy peh (mouth).

Do this now, beni (my son), and deliver thyself, since thou art come into the palm of thy re’a; go, humble thyself, and plead with thy re’a.

The Scriptures 1998              My son, if you: Have become guarantor for your friend, Have shaken hands in pledge for a stranger, Have been snared by the words of your own mouth, Have been caught by the words of your mouth – Do this at once, my son, and deliver yourself, For you have come into the hand of your friend: Go, humble yourself, and urge your friend.

Expanded/Embellished Bibles:

The Amplified Bible                My son, if you have become security for your neighbor, if you have given your pledge for a stranger or another,

You are snared with the words of your lips, you are caught by the speech of your mouth.

Do this now [at once and earnestly], my son, and deliver yourself when you have put yourself into the [a]power of your neighbor; go, bestir and humble yourself, and beg your neighbor [to pay his debt and thereby release you]. The Bible consistently teaches that one is not to forsake a friend, and this passage is not to be otherwise construed. But it is one thing to lend a friend money, and quite another thing to promise to pay his debts for him if he fails to do so himself. It might cost one, under the rigid customary laws governing debt, his money, his land, his bed, and his clothing—and if these were not sufficient, he and his wife and children could be sold as slaves, not to be released until the next Year of Jubilee—fifty years after the previous one. God’s Word is very plain on the subject of not underwriting another person’s debts (see Prov. 11:15; 17:18; 22:26).

The Expanded Bible              Dangers of Being Foolish

My ·child [^Lson], ·be careful about giving [^Lif you make] a guarantee for ·somebody else’s loan [^Lyour neighbor/friend],

·about promising to pay what someone else owes [^Lshaking hands with a stranger in agreement; 11:15; 17:18; 20:16; 22:26; 27:13].

You ·might [or will] get trapped by what you say;

you ·might [or will] be caught by ·your own words [or what you say].

My ·child [^Lson], if you have done this and are under your ·neighbor’s [or friend’s] control,

here is how to ·get free [extricate yourself].

·Don’t be proud [^LHumble yourself]. Go to your ·neighbor [or friend]

and ·beg to be free from your promise [^Lpress/urge your neighbor/friend].

Kretzmann’s Commentary    Verses 1-19

Warning Against Foolish Suretyship, Idleness, and Malice

My son, if thou be surety for thy friend, pledging himself or giving security for the debts of another, if thou hast stricken thy hand with a stranger, giving his hand to any neighbor in need, to any debtor as a sign of binding oneself for his debts, Job. 17:3,

thou art snared with the words of thy mouth, or, "if thou art entangled with the sayings of thy mouth," thou art taken, held captive, with the words of thy mouth, held to his promise, this referring to the situation arising when the debtor finds himself unable to meet his obligations.

Do this now, my son, and deliver thyself, tearing himself loose from the entanglement, when thou art come into the hand of thy friend, or, "since thou hast come into the hand of thy neighbor," this being the unfortunate consequence of the pledge lightly given. Go, humble thyself, rather, "stamp with thy foot," in an emphatic demand, and make sure thy friend, importuning him with great earnestness to fulfill his obligations, to tend to the payment of the debt before it is too late.

NET Bible®                             Admonitions and Warnings against Dangerous and Destructive Acts

My child [Heb “my son” (likewise in vv. 3, 20).], if you have made a pledge3 for your neighbor,

and [The conjunction “and” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.] have become a guarantor [Heb “struck your hands”; NIV “have struck hands in pledge”; NASB “have given a pledge.” The guarantee of a pledge was signaled by a handshake (e.g., 11:15; 17:18; 22:26).] for a stranger,

if [The term “if” does not appear in this line but is implied by the parallelism. It is supplied in the translation for the sake of clarity.] you have been ensnared8 by the words you have uttered [Heb “by the words of your mouth.” The same expression occurs at the end of the following line (cf. KJV, ASV, NASB). Many English versions vary the wording slightly, presumably for stylistic reasons, to avoid redundancy (e.g., NAB, NIV, NRSV, NLT).],

and have been caught by the words you have spoken,

then, my child, do this in order to deliver yourself,

because you have fallen into your neighbor’s power:

go, humble yourself,

and appeal firmly to your neighbor. When it comes to making an actual material change to the text, the NET Bible® is pretty good about indicating this. Since most of these corrections will be clear in the more literal translations below and within the Hebrew exegesis itself, I will not continue to list every NET Bible® footnote. Language footnotes will be placed in the Hebrew exegesis. Some footnotes will quoted elsewhere in this document.

The Voice                               My son, if you will risk your family’s future to put up collateral for the debts of an acquaintance,

if you seal a commitment with a handshake to someone without first knowing the value of his word,

Then your words may well be the trap that snares you,

and your promise may seal your fate.

You can’t be sure to whom you hitched your future.

So, my son—save yourself! Here’s what you need to do:

go to that person who became your master with a handshake,

humble yourself, and plead your case.

Literal, almost word-for-word, renderings:

Concordant Literal Version    My son, if you have become surety for your associate, And you have clasped your palms with a stranger, If you have been trapped by words of your mouth, Have been seized by sayings of your mouth, Do this, indeed, my son and rescue yourself Since you have come into the palm of your associate:Go, bestir yourself and beset your associate;"...

English Standard V. – UK       My son, if you have put up security for your neighbor,

have given your pledge for a stranger,

if you are snared in the words of your mouth,

in the words of your mouth,

then do this, my son, and save yourself,

for you have come into the hand of your neighbor:

go, hasten [Or humble yourself], and plead urgently with your neighbour.

God’s Truth (Tyndale)           My son, if you be surety for your neighbor, you have fastened your hand with another man: yes you are bound with your own words, and taken with your own speech. Therefore my son, do this: discharge yourself, for you are come into your neighbors danger. Go your way then soon, and entreat your neighbor: let not your eyes sleep nor your eyelids to slumber. A portion of v. 4 is included for context.

Green’s Literal Translation    My son, if you are surety for your friend, if you struck your hands with an alien,

you are snared with the words of your mouth; you are captured with the words of your own mouth.

My son, do this then, and deliver yourself when you come into the hand of your friend: go lower yourself and be bold to your friend.

NASB                                     Parental Counsel

My son, if you have become surety for your neighbor,

Have given a pledge [Lit clapped your palms] for a stranger,

If you have been snared with the words of your mouth,

Have been caught with the words of your mouth,

Do this then, my son, and deliver yourself;

Since you have come into the hand [Lit palm] of your neighbor,

Go, humble yourself, and importune your neighbor.

New European Version          Avoiding the Trap of Debt and Being Industrious

My son, if you have become collateral for your neighbour, if you have struck your hands in pledge for a stranger, you are trapped by the words of your mouth. You are ensnared with the words of your mouth. Do this now my son and deliver yourself, since you have come into the hand of your neighbour. Go, humble yourself. Press your plea with your neighbour.

New King James Version       Dangerous Promises

My son, if you become surety for your friend,

If you have shaken hands in pledge for a stranger,

You are snared by the words of your mouth;

You are taken by the words of your mouth.

So do this, my son, and deliver yourself;

For you have come into the hand of your friend:

Go and humble yourself;

Plead with your friend.

James Rickard                       O my son, if you have given security for your fellow and you have struck your palms together for the stranger. This is v. 1 only.

Stuart Wolf                             My son, if you have become surety/a financial guarantor for your neighbor, if you have stricken for a stranger your hand/given a pledge for a stranger. Then you have been ensnared with the words of your mouth, you have been captured by the words of your mouth. Do this then, my son, and be delivered, because you have entered into the hand of your neighbor: walk/go, trample/weary yourself, and be bold to your neighbor.

Third Millennium Bible            My son, if thou be surety for thy friend, if thou hast struck thy hand with a stranger, thou art snared with the words of thy mouth; thou art taken with the words of thy mouth. Do this now, my son, and deliver thyself when thou hast come into the hand of thy friend: Go, humble thyself, so that thou shalt prevail with thy friend.

Updated Bible Version 2.11   My son, if you have become surety for your fellow man, If you have stricken your hands for a stranger; You are snared with the words of your mouth, You are taken with the words of your mouth. Do this now, my son, and deliver yourself, Seeing you have come into the hand of your fellow man: Go, humble yourself, and importune your fellow man;...

Young’s Updated LT             My son! If you have been surety for your friend,

Have stricken for a stranger your hand,

Have been snared with sayings of your mouth,

Have been captured with sayings of your mouth,

Do this now, my son, and be delivered,

For you have come into the hand of your friend.

Go, trample on yourself, and strengthen your friend.

The gist of this passage:     If you have guaranteed a loan for anyone, then you are obligated to make good on that loan, because you have given your word. Go to the creditor and work it out, where he sets the final terms.

Translation: My son, if you have given a pledge to your associate,... In the previous chapter, David had been teaching Solomon about avoiding the wrong woman and focusing on his right woman. This chapter is an abrupt change. However, often when we see the vocative my son, we are either entering into another topic or branching off from the previous topic.

The verb here appears to have a number of meanings: to mix, to mingle, to intermingle; to take on a pledge, to give in pledge, to exchange; to be sweet, to be pleasing. However, given the context, the rest of this verse and the verse that follows, it appears that David is talking about Solomon giving a pledge to another person. The person to whom he is making this can be understood to be an associate, neighbor, colleague; companion, friend; or simply, a fellow citizen; another person. Given that this is one king speaking to his successor, the likely meaning is a fellow citizen or simply to another person.

As king, Solomon would be interacting with a great many people, and, as king, he would have extensive authority to do this or that, and sometimes he would need to step in and intervene. He would be dealing with people who have problems—often problems with one another—and he would be regulating disputes. As king, Solomon is going to make a lot of promises; he is going to say, “Okay, this is what we are going to do. Here is what I will do. I give you my word.” This appears to be what David is talking about.

The NET Bible interprets this differently, that you are putting up a pledge for someone that you do not know very well: It was fairly common for people to put up some kind of financial security for someone else, that is, to underwrite another’s debts. But the pledge in view here was foolish because the debtor was a neighbor who was not well known (זָר, zar), perhaps a misfit in the community. The one who pledged security for this one was simply gullible.

The lâmed preposition allows for this pledge to be given to or given in regards to one’s neighbor. So, the idea may be that one is guaranteeing credit for another person.

In any case, this is a moot consideration. The idea is, you have willingly incurred a financial obligation and you need to see it through, honestly and with integrity.

Ellicott’s Commentary: When the Mosaic Law was instituted, commerce had not been taken up by the Israelites, and the lending of money on interest for its employment in trade was a thing unknown. The only occasion for loans would be to supply the immediate necessities of the borrower, and the exaction of interest under such circumstances would be productive of great hardship, involving the loss of land and even personal freedom, as the insolvent debtor and his family became the slaves of the creditor (Nehemiah 5:1-5). To prevent these evils, the lending of money on interest to any poor Israelite was strictly forbidden (Leviticus 25:35-37); the people were enjoined to be liberal, and lend for nothing in such cases. But at the time of Solomon, when the commerce of the Israelites had enormously developed, and communications were opened with Spain and Egypt and (possibly) with India and Ceylon, while caravans penetrated beyond the Euphrates, then the lending of money on interest for employment in trade most probably became frequent, and suretyship also, the pledging of a man’s own credit to enable his friend to procure a loan. And when the wealth that accompanied this development of the national resources had brought luxury in its train, borrowing and suretyship would be employed for less worthy purposes, to supply the young nobles of Jerusalem with money for their extravagance. Hence possibly the emphatic language of the text and Proverbs 20:16; Proverbs 27:13.

Goldberg on the Mosaic Law as related to lending practices: The Folly of Overextended Debt: Unlimited debt is a foolishness for which Wisdom has some severe warnings. The Mosaic Covenant encouraged people to help one another, especially those who had unexpected financial difficulties. When loans were involved, no interest was to be charged (Leviticus 25:35-38). In particular, land sales were carefully regulated because the family plot of land was never to be sold. All a purchaser could buy from a needy farmer was the crop value to the next year of Jubilee, at which time the use of the land reverted back to the family who owned it (Leviticus 25:13-16).

The Bible Illustrator (R. F. Horton): The young man, finding his neighbour in monetary difficulties, consents in an easy-going way to become his surety; enters into a solemn pledge with the creditor, probably a Phoenician money-lender. He now stands committed. His peace of mind and his welfare depend no longer upon himself, but upon the character, the weakness, the caprice, of another. A young man who has so entangled himself is advised to spare no pains, and to let no false pride prevent his securing release from his obligation. There may, however, be cases in which a true brotherliness will require us to be surety for our friend. Ecclesiasticus says: “An honest man is surety for his neighbour, but he that is impudent will forsake him.” If we can afford to be a surety for our neighbour, we can clearly afford to lend him the money ourselves. A miserable chain thoughtlessness in the matter of suretyship may forge for the thoughtless.

When thinking about indebtedness, we need to place ourselves back in time, and get in synch with ancient Jewish society and culture. Debt in the United States is commonplace. Although I do not believe that it is wise to go in debt for material things whose value depreciates, most people will buy a car on credit and furniture on credit, etc. Many businesses require credit in order to simply open their doors (and to expand). This was not the case in ancient Israel, where people mostly farmed or kept animals or traded, and functioned independently of other businesses (obviously, they needed to sell or trade their food and animals on occasion). When someone needed money in Israel, it was because they had suffered a setback and needed something to get them through a bad year (or half-year). Whereas, there was certainly investment which occurred in that era (also attested to in the book of Proverbs), that was not exactly the norm (it is quite prevalent in the United States; not quite as prevalent in other countries). Therefore, when making application, we have to have one eye on ancient Israel, and another eye on current-day application.

Clarke says we simply take the burden off another’s shoulders and place it upon our own.

James Rickard: “Surety” [is]...“a person who has contracted to be responsible for another; especially, a person who assumes any responsibilities, debts, or obligations in the event of the default of another.” Today we call that a “co-signer” on a loan or mortgage.

What we should take from this is, whatever credit practices we engage in, we need to be honorable and forthright about. This will come out in the remainder of this passage.

Translation: ...and you have struck your palms with a stranger,... As king, both David and Solomon would be dealing with fellow citizens, but they would also be dealing with aliens, people who have come there from another country. This often indicates positive volition toward the God of Israel on that person’s part.

So, Solomon, whether dealing with a fellow citizen or with an immigrant, he will find himself pledging to do this or that thing. Or he has pledged to guarantee payment from one person to another. Whatever it is, Solomon has entered into a financial obligation of his own free will, and therefore, he is responsible for that obligation.

Application: Now, whether or not this is a very specific obligation, as many suggest, like a co-signer; the general idea is, when you make a business or an investment promise, then you must stand by your promise. You do not get to agree to a set of terms until you don’t like how things are going. For instance, if you are in a two-year lease with someone, you cannot demand that they lower your rent in the middle of the lease term; or, if you are a landlord and rents have suddenly skyrocketed, you still do not get to raise to rent on a tenant when in the midst of a lease term.

Application: I have known of landlords who have asked tenants to move out in the middle of a lease term because a friend or relative needed the house (or the owner wanted to move back in). You cannot do that! You can together come to some mutually agreed upon terms, and the tenant might move out mid-lease based upon those terms, but you cannot simply take your house back when it is under lease.

Application: My point is not to explain the legalities of the lease market, but to indicate that the believer in Jesus Christ must adhere to whatever contracts he signs. Acceptable terms may turn into unacceptable terms partway through your agreement; but you cannot simply nullify your contract. And I am speaking of this based upon moral and Christian standards, rather than legal ones. So, even if you handshake a deal with someone, you must adhere to the terms that you agreed to (although, I would certainly recommend that you do your business deals on paper where both sides are aware of all the terms).

Treasury of Scriptural Knowledge lists the Scriptures related to this practice: Prov. 11:15 17:18 20:16 22:26 27:13 Gen. 43:9 44:32, 44:33 Job. 17:3 Phm. 1:18–19 Heb. 7:22.

Translation: ...then you are trapped by the words of your mouth... David tells him that he is trapped by the words of his mouth. This is not a bad thing; Solomon has give a verbal pledge, and David is saying that he is bound by that pledge. “When you tell Charley Brown what you are going to do, then you are bound by those words. You need to carry out what you have promised to do.”

Preacher’s Complete Homiletical Commentary: [The tongue, when] thoughtlessly used, brings a man into a snare.

The Geneva Bible: He forbids us not to become surety one for another, according to the rule of charity, but that we consider for whom and after what sort, so that the creditor may not be defrauded.

J. Vernon McGee: [The writer of Proverbs] mentions two things which are good advice any time. Beware of signing a friend's note. And never become a partner with a stranger. The unsaved man can follow this advice in his business, and it will be helpful to him. It is good advice for today as well.

Translation: ...and you are captured by the words of your mouth. In both cases, whether dealing with the fellow citizen or with the alien, Solomon is bound by his word. In the Hebrew, this says, you have been captured by the words of your mouth; in the English, we would say, you are bound by your word. Both phrases are not taken literally, but figuratively.

Throughout the Bible, there is a great deal of figurative language. This is because the Bible was written by a variety of men, and some used figurative language. Most of the time, we simply read through a passage and don’t even notice it, because the phrasing is so similar to words that we use today. In some translations, it would be reasonable to translate this, you are bound by your word. You would read this and understand exactly what it says, even though, when taken literally, the words sound goofy.

The repetition of the thoughts here emphasize how important this is. Whatever you have agreed to, that is what you are responsible for. Now, you might be able to appeal to the person you made the promise to—but that needs to be taken care of and agreed to.

Application: I have given the example of a lease contract. You may be in a situation where you must break the lease. You do not just sneak out in the middle of the night. You go to the landlord and you make a deal with him. You explain the circumstances, and then you both come to an agreement (many places ask for an additional month’s rent). And when you move out, you do not leave the place trashed or dirty.

Gill: [You] cannot get loose without paying the debt, if the debtor does not, or without the leave of the creditor.

James Rickard: Solomon reveals the true nature of co-signing when he uses terms from hunting, “snared” and warfare, “taken” or “captured”. To endanger one’s property by pledging it as collateral for someone else’s loan is to be a wild animal caught in a trap or a prisoner of war. If done, the son would be placing himself in a financial situation over which he had no control. Agreeing by word of mouth to cosign such a debt could lead to serious trouble. This is largely because whoever shakes hands or gives his word in a pledge gives his or her belongings to another person, without really knowing whether or not that person will fulfill his or her obligation. Moreover, the guarantor has no control over that person’s fulfillment. His property is, in essence, lost until the loan is paid off. He has assumed someone else’s risk.

Application: The Bible teaches honesty and responsibility in financial dealings. I was blessed as a young person to have parents who would lend me money, and then I would pay them back as I earned it. I got into the habit of settling all my debts. This was a very beneficial lesson for me, as a young person, to learn.

Application: And, so there is no misunderstanding—even though my parents were not rich, and they could afford it if I did not pay them back a dollar here or $5 there—they still collected on the debt. This was good for me. The same thing goes for you as a parent. If you come to a financial agreement with your children, you hold them to that agreement; and if they break it, you don’t sue them; you simply do not lend them any more money ever again.

Application: While on this topic, I was caught at school damaging property. I had to replace that property; and my folks made me work for it. I mowed lawns and it was hot, unpleasant work, but I paid for the desk I had damaged. You know what I learned? I never damaged a desk ever again.

Robert Dean: [W]hile being gracious to others is important, being generous to others is important, there are limits; and this is a passage that does talk about those limits. We can bring about a certain amount of self-induced misery from a misplaced or naïve benevolence. In other words, good intentions plus folly results in self-destruction. Just because we have our hearts in the right place doesn't mean that the results are necessarily going to be of benefit.

Dean continues: This is not addressing borrowing or loaning money to someone; that is a different issue. This is the issue of basically assuming responsibilities jointly for someone else's debt. This is not like the situation in Philemon where Paul has assumed responsibility for the past debts of the slave Onesimus, but this is assuming responsibility for future debts. In Scripture there is a recognition of loaning under certain conditions—not with excessive interest rates—but this scenario is talking about the idea of what we would call co-signing on a loan, becoming responsible for someone else's debts. This is completely prohibited by the father. We see this because of two terms here. First of all, "if you have become," if you have already done this; have given a pledge (signed on the dotted line), reached an agreement to do this "for a stranger." The word here for stranger is the word zar. This is not talking about parents co-signing on a loan for their children; that is within the family. Here it is talking about a friend that is someone you know whom you think you can trust. That is prohibited. And on the other extreme, a stranger, someone you don't know. This is a path to great danger.

James Burton Coffman: In ancient times, the careless assumption of another's financial obligations could bring vast damages upon those thoughtless enough to do it; and, even today, there are examples of very extensive harm that can result from it. This writer knew a great Christian brother in Sherman, Texas, who co-signed a note for a kinsman; and when the kinsman defaulted, the brother sold his home and his farm to pay the bank..."It should be remembered in this connection that the risks involved in the assumption of such liabilities in ancient times were very great. Terrible poverty and even slavery could result." Although today we have such things as bankruptcy laws to protect certain debtors, there are still grave and totally unnecessary risks involved in one's obligating himself to pay others' obligations.

This is quite fascinating, because we are not being warned about sins. Co-signing for a loan is not some great evil which rots away the soul. It is just a bad business practice, even with close relatives. I may be wrong about this, but I think this is the first time in Proverbs we are dealing with good business practices versus bad business practices.

Application: Clearly, you have not sinned when you guarantee another’s debt or credit; but you must assume the financial responsibility for them, if they fail to pay. You can do this for friends or family; but remember, you have made yourself responsible.

Application: Parents do all kinds of things for their children; but the best thing that you can do for your children, in the realm of finances, is to be financially responsible. It is a part of your Christian testimony. They need to know to fulfill obligations, even when these obligations are to parents who have much more money than they do.

The Bible teaches a variety of things; and some of the teaching of this chapter may surprise you. Much of Proverbs is good advice for believers and unbelievers. Most of us live on this earth for 60–90 years. God wants the best for us. We go through a great many changes over that period of time. Proverbs is one of the many books of Scripture which simply deals with life and what we ought to do with it.

Translation: [Therefore] do this now, my son,... Bear in mind that Solomon at this point is still a young man. I picture him as perhaps around ages 7–13 when this teaching is taking place. He appears to have begun as a very young king, which is why his wisdom seemed so phenomenal to the kings (and queens) around him.

At this moment, it is unlikely that Solomon has not made any pledges or promises or deals. So, King David is not urging him to go out right this moment and to do what he has promised. However, the idea is, when you made a promise to do something, you go and do it, as swiftly as possible. Your word is your bond, and you do what you promise to do quickly (or within a reasonable time frame).

A king does not tell a complainant, “I know you are having problems determining the border with your neighbor; let me talk to him and then give you a ruling.” King David is telling Solomon, don’t wait a month or two, do what you have promised soon.

Ironside: Unlikely as it may seem on the surface, pride is generally the incentive to offering security. A desire to be thought well of or considered financially secure has led many a man to offer security- even to one who was quite unable to assume such a debt and still meet the needs of those dependent on him. An easygoing disposition leads some to make thoughtless pledges that could lead to their ruin. However one becomes entrapped, the command in these verses should be heeded; one must humble himself and confess that he has undertaken more than righteousness and foresight would advise.