Proverbs 26:2

Pro 26:2 As the bird by wandering, as the swallow by flying, so the curse causeless shall not come.

Ver. 2. As the bird by wandering, and the swallow,] i.e., As these may fly where they will, and nobody cares, or is the worse; so here. And as birds tired with much wandering, and not finding where to rest, return again to their nest, after that they have beat the air with weary wing; so the causeless curse returns to the author. Cursing men are cursed men.

So the curse causeless shall not come.] What was David the worse for Shimei’s rash railings? Or Jeremiah for all the people’s cursings of him? {Jer 15:10} Or the Christian churches for the Jews cursing them in their daily prayers, with a Maledic, Domine, Nazaraeis? or the reformed churches for the Pope’s excommunications and execrations with bell, book, and candle? The Pope is like a wasp, no sooner angry but out comes a sting; which being out, is like a fool’s dagger, rattling and snapping, without an edge. Sit ergo Gallus in nomine diabolorum; { a} The devil take the French, said Pope Julius II, as he was sitting by the fire and saying his prayers, upon news of his forces defeated by the French at the battle of Ravenna. Was not this that very mouth that "speaketh great things and blasphemies?" {Rev 13:5} And - as qualis herus talis servus, like master, like man - a certain cardinal, entering with a great deal of pomp into Paris, when the people were more than ordinarily earnest with him for his fatherly benediction: Quandoquidem, said he, hic populus vult decipi, decipiatur in nomine diaboli: Forasmuch as this people will be fooled, let them be fooled in the devil’s name. And another cardinal, when at a diet held at Augsburg, Anno Dom. 1559, the Prince Elector’s ambassador was (in his master’s name) present at mass, but would not, as the rest did, kiss the consecrated charger; the cardinal, I say, that sung mass being displeased thereat, cried out, Si non vis benedictionem, habeas tibi maledictionem in aeternum: {b} If thou wilt not have the blessing, thou shalt have God’s curse and mine for ever. "Let them curse, but bless thou: when they arise, let them be ashamed, but let thy servants rejoice." {Psa 109:28}

{a} Annul. Gallic.

{b} Bucholcer.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Pro_26:2

As the bird by wandering, as the swallow by flying, so the curse causeless shall not come.

Human anathemas

Another, and perhaps a better, translation is this, Unsteady as the sparrow, as the flight of the swallow, is a causeless curse; it cometh not to pass. There is a difficulty here, says Wardlaw, in settling the precise point in the comparison. The ordinary interpretation explains it with reference to curses pronounced by men without cause--imprecations, anathemas, that are unmerited--and the meaning is understood to be--as the bird or sparrow, by wandering, and as the swallow, or wood-pigeon, by flying, shall not come--that is, shall not reach us or come upon us in the way of injury--so is it with the causeless curse. It will do no more harm than the bird that flies overhead, than Goliaths curses on David. And it might be added that, as these birds return to their own place, to the nests whence they came, so will such gratuitous maledictions come back upon the persons by whom they are uttered.

I. Men are frequently the victims of human imprecations. Few men pass through the world without creating enemies, either intentionally or otherwise. Men vent their hatred in various ways.

II. That human imprecations are sometimes undeserved. The curse is causeless. Sometimes the curses of men are deserved. There are two classes of causeless curses--

1. Those that are hurled at us because we have done the right thing. When you are cursed for reproving evil, for proclaiming an unpopular truth, or pursuing a righteous course which clashes with mens prejudices or interests, the curse is causeless.

2. Those that are uttered without reason or feeling. There are men who are so in the habit of using profane language that it almost flows from their lips without malice or meaning. The greatest men in history have been cursed, and some of them have died under a copious shower of human imprecations.

III. Undeserved imprecations are always harmless. The greatest curse causeless shall not come. Was David the worse for Shimeis curse? or Jeremiah for the curse of his persecutors? He that is cursed without a cause, says Matthew Henry, whether by furious imprecations or solemn anathemas, the curse will do him no more harm than the sparrow that flies over his head. It will fly away like the sparrow or the wild swallow, which go nobody knows where, until they return to their proper place, as the curse will at length return to him that uttered it. Cursing, says Shakespeare, neer hurts him, nor profits you a jot. Forbear it, therefore,--give your cause to heaven. But if the curse be not causeless, it will come. Jothams righteous curse came upon Abimelech and the men of Shechem (Jdg_9:56-57). Elishas curse fearfully came to the young mockers of Bethel (2Ki_2:24). The curse abides on Jericho from generation to generation. (Homilist.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Pro 26:2. As the bird by wandering — Namely, from place to place: that is, as by its restlessness it secures itself from the fowler, that he cannot shoot at it, or spread his net over it; so the curse causeless shall not come — Namely, upon the innocent person, but he shall escape from it as the bird escapes the fowler. Or, as some interpret it, “Curses which fly out of men’s mouths causelessly, shall no more alight where they would have them, than a sparrow that wanders uncertainly, or a dove that flies away swiftly, will settle according to their direction.”

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

CRITICAL NOTES.—

Pro_26:2. The first clause of the verse should be, As the sparrow flitting, as the swallow flying, etc. Causeless, i.e., “undeserved”—i.e., Such a curse is but transient—it alights for the moment, but, like a bird, does not stay long. Miller and others, however, understand the comparison to carry an entirely opposite meaning. (See Suggestive Comments on the verse.)

MAIN HOMILETICS OF Pro_26:2

THE CAUSELESS CURSE

A reference to the Critical Notes and the Suggestive Comments will show that different meanings are attached to this proverb.

I. Men often utter causeless curses. In whatever country of the world we travel, and among whatever society, we are liable to hear men pouring forth maledictions against their fellow-creatures. There are places and circles where such imprecations are never uttered, because a better spirit rules those who belong to them, but these are, alas! exceptions to a rule. Curses without cause are uttered by masters against servants, and by parents against children, and by men in every condition and relation in life—curses prompted by passion and falling from the lips of men who answer to the description of the Psalmist—whose “inward part is very wickedness,” and, as a consequence, whose “throat is an open sepulchre” spreading unhealthy and loathsome influences around. (Psa_5:9.)

II. Such a curse is harmless to its victims. A curse which is undeserved has no sting; it is as powerless to injure as the bird that flits over the traveller’s head and soon disappears. Even if the creature attempted to harm the man it is too weak, but not weaker than the curse without cause. It may cast a passing shadow in its passage, but there is no substance in it—it consists of words without weight, and wishes that have no power to fulfil themselves.

III. But such a curse will fall upon him who uttered it. We know that every bird who casts a shadow over our path will presently settle down again—it will find its nest whence it started, and there take up its abode. And so every curse uttered without a cause will return upon the head of him who uttered it—upon him will come the same, or worse, ills than those he has called down upon another. “Cursing men,” says Trapp, “are cursed men.”

OUTLINES AND SUGGESTIVE COMMENTS

(This comment, it will be seen, rests on another interpretation of the verse.) The type is graceful. The “bird” is so little, and his flight and roaming about so graceful, that we never think of him as having an aim. And yet, the wildest sport upon the wing is continually directed, and obeys the mind of the humblest voyager in the heavens.” “Curses;” of all other things not aimless. “He doth not afflict willingly” (Lam_3:33). And so whether large or trivial; the one great curse, or its numerous army of descendants; none are without a purpose. In each gentle pulse upon the wind the twittering “swallow” has no more clear a meaning than these flying griefs, as they float fitfully toward them who are to bear them. This Hebrew has two meanings.… We have selected “to no purpose” here, because the preposition is ל, and not בּ. Had we selected “for no cause,” there would have emerged a beautiful sense. The meaning then, as birds do not make their appearance in the spring as apparitions, starting up ghost-like in the fields as they seem to, but have come long journeys, many of them in the night, and have reached us by honest flying, so the curse does not come without a cause. The meanings, as will be seen, are very different. One is, that the curse has a cause on our part; the other, that it has a reason on the part of our Creator. Now, both are true. Both are very expressive. Both have a fitness in the passage.… “To no purpose” yields the wider truth, and, moreover, is the bolder mystery. The curse had a subsistence earlier than we, and a “cause” later than it had a reason. It was pre-determined from the very beginning. And, therefore, ours is the bolder grasping of the cavil, and replies to the sinner more deeply.—Miller.

Powerless was Moab’s curse, though attempted to be strengthened with the divination of the wicked prophet. Goliath’s curse against David was scattered to the winds. What was David the worse for Shimei’s curse; or Jeremiah for the curse of his persecutors? Under this harmless shower of stones we turn from men to God, and are at peace. “Let them curse; but bless thou; when they arise, let them be ashamed; but let thy servant rejoice.” (Psa_109:28.)—Bridges.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

26:2 Curses and blessings can have real effect (see Gen 27:1-41; 48:8-9, 15-20; Num 6:23-27), but an undeserved curse has no effect.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Here is, 1. The folly of passion. It makes men scatter causeless curses, wishing ill to others upon presumption that they are bad and have done ill, when either they mistake the person or misunderstand the fact, or they call evil good and good evil. Give honour to a fool, and he thunders out his anathemas against all that he is disgusted with, right or wrong. Great men, when wicked, think they have a privilege to keep those about them in awe, by cursing them, and swearing at them, which yet is an expression of the most impotent malice and shows their weakness as much as their wickedness. 2. The safety of innocency. He that is cursed without cause, whether by furious imprecations or solemn anathemas, the curse shall do him no more harm than the bird that flies over his head, than Goliath's curses did to David, Sa1 17:43. It will fly away like the sparrow or the wild dove, which go nobody knows where, till they return to their proper place, as the curse will at length return upon the head of him that uttered it.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Though not obvious to us,

the bird--literally, "sparrow"--and

swallow--have an object in their motions, so penal evil falls on none without a reason.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 2. As the bird] צפור tsippor is taken often for the sparrow; but means generally any small bird. As the sparrow flies about the house, and the swallow emigrates to strange countries; so an undeserved malediction may flutter about the neighbourhood for a season: but in a short time it will disappear as the bird of passage; and never take effect on the innocent person against whom it was pronounced.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(2) As the bird by wandering, as the swallow by flying.—Rather, As the bird (any small one, especially the sparrow) is made for wandering, and the swallow for flying (where it pleases), so the curse causeless (i.e., spoken without reason) shall not come (reach its destination). The Hebrew reads in the margin “to him,” instead of “not,” in the sense that a causeless curse, though it passes out of sight like a bird in its flight, yet returns “to him” who uttered it—an idea expressed in more than one English proverb. (Comp. Psa_109:17-18; Isa_55:11.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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

come] Rather, light.

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

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

So the curse that is causeless lighteth not.

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

Pro_26:3-12. The proverbs of this group have all of them, as has Pro_26:1 of the chapter, the “fool” for their subject.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

As the bird by wandering, as the swallow by flying,.... As a bird, particularly the sparrow, as the word (h) is sometimes rendered, leaves its nest and wanders from it; and flies here and there, and settles nowhere; and as the swallow flies to the place from whence it came; or the wild pigeon, as some (i) think is meant, which flies away very swiftly: the swallow has its name in Hebrew from liberty, because it flies about boldly and freely, and makes its nest in houses, to which it goes and comes without fear;

so the curse causeless shall not come; the mouths of fools or wicked men are full of cursing and bitterness, and especially such who are advanced above others, and are set in high places; who think they have a right to swear at and curse those below them, and by this means to support their authority and power; but what signify their curses which are without a cause? they are vain and fruitless, like Shimei's cursing David; they fly away, as the above birds are said to do, and fly over the heads of those on whom they are designed to light; yea, return and fall upon the heads of those that curse, as the swallow goes to the place from whence it came; it being a bird of passage, Jer 8:7; in the winter it flies away and betakes itself to some islands on rocks called from thence "chelidonian" (k). According to the "Keri", or marginal reading, for here is a double reading, it may be rendered, "so the curse causeless shall come to him" (l); that gives it without any reason. The Septuagint takes in both,

"so a vain curse shall not come upon any;''

what are all the anathemas of the church of Rome? who can curse whom God has not cursed? yea, such shall be cursed themselves; see Psa 109:17.

(h) "sicat passeris", Mercerus, Gejerus; "ut passer", Piscator; Schultens. (i) Bochart. Hierozoic. par. 2. l. 1. c. 8. (k) Vid. Strabo. Geograph. l. 14. p. 458. Dionys. Perieg. v. 506, 507. (l) "in quempiam", V. L.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

i. e., “Vague as the flight of the sparrow, aimless as the wheelings of the swallow, is the causeless curse. It will never reach its goal.” The marginal reading in the Hebrew, however, gives” to him” instead of “not” or “never;” i. e., “The causeless curse, though it may pass out of our ken, like a bird’s track in the air, will come on the man who utters it.” Compare the English proverb, “Curses, like young chickens, always come home to roost.”

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

As a bird, &c. The meaning is, that a curse uttered without cause shall do no harm to the person that is cursed, but will return upon him that curseth; as whithersoever a bird flies, it returns to its own nest. (Challoner) --- Come. Chaldean, "shall not come in vain," if it be just, like that of Noe, Josue, &c. Hebrew, "shall not come" (Calmet) to the person against whom it is uttered, though God will not hold the curser guiltless, as the Vulgate intimates. (Haydock) Curses, anathemas, &c., vented without reason, do not injure any but those who denounce them. Yet out of respect for ecclesiastical authority, those who are under censures, must abstain from their functions till they be absolved. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

By wandering from place to place; by its perpetual restlessness it secures itself from the fowler, that he cannot shoot at it, nor spread his net over it.

Shall not come, to wit, upon the innocent person, but he shall escape from it like a bird, &c.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

2. As the bird — Here meaning any small bird of passage which frequently removes from place to place.

By wandering — Literally, removing.

Swallow — Generally so construed, though sometimes rendered dove or wild pigeon.

So the curse — Affliction of any character.

Causeless shall not come — Not without design, so far as it is of God’s appointment. We take the import of the proverb to be, that as the wanderings of the “bird” or the flying of “the swallow” in their removals from place to place have an object — namely, the supplying of their bodily needs — and so far are an instinct from God, so afflictions shall be designed for the benefit of those who are exercised thereby. “As even birds of the air obey a law of their nature in their seemingly irregular wanderings, so the evils that befall men are not fortuitous, but presuppose a reason and a cause.”

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

As the bird by wandering, as the swallow by flying. "Bird" (tsippor) is the sparrow, which is found throughout Palestine; "swallow" (deror), the free flier. The Authorized Version hardly gives the sense. The line should be rendered, as the sparrow in (in respect of) its wandering, as the swallow in its flying. The point of comparison is the vagueness and aimlessness of the birds" flight, or the uselessness of trying to catch them in their course. So the curse causeless shall not come. It shall, as it were, spend its force in the air, and fall not on the head on which it was invoked. A causeless curse is that which is uttered against one who has done nothing to deserve such denunciation. Septuagint, "As birds and sparrows fly, so a causeless (mataia ) curse shall come upon no one" (comp. 1Sa_17:43 Neh_13:2) Bailey, "Festus"Blessings star forth forever; but a curse Is like a cloud it passes.

Closely connected with the superstition that dreads a curse is that which is alarmed by omens. Against this irrational fear we find some Eastern proverbs directed; e.g. "The jackal howls: will my old buffalo die?" "The dog barks still the caravan passes: will the barking of the dog reach the skies?" (Lane). Instead of aOl, "not," the Keri reads wOl, "to him." This makes the proverb say that the unprovoked curse shall return upon him who uttered it. But this reading is not to be accepted, as it does not suit the terms of comparison, though it seems to have been used by St. Jerome, who translates, Sic maledictum frustra prolatum in quempiam superveniet. This retributive justice is often alluded to elsewhere; e.g. ver. 27 (where see note). So we find in various languages proverbs to the same effect. Thus in English, "Harm watch, harm catch;" Spanish, "Who sows thorns, let him not walk barefoot;" Turkish, "Curses, like chickens, always come home to roost;" Yoruba, "Ashes always fly back in the face of him that throws them" (Trench).

The curse causeless.

I GOD WILL NOT HEAR A SINFUL PRAYER. A curse is a prayer. No ode has the power of inflicting direct harm upon his victim by sheer force of malignant words. Only the superstition of magic could suppose any such thing to be possible. A curse is just a prayer for evil to come on the head of the devoted person. But God will not heed such a petition if he disapproves of it. Prayer is not a force that compels God; it is but a petition that seeks his aid, and the response to it is entirely dependent on his will.

II THERE IS A PROVIDENCE OVER LIFE. Curses cannot fly about like black-plumed birds of evil, roosting wherever their authors choose. Above the most potent and direful curse of man is the calm, fair, equable government of God. Though the whole human race combined to curse one on whom God smiled, not a shadow of real evil could light on his head. Balaam saw the uselessness of trying to curse a people whom God had blessed. (Num_23:8)

III IT IS MORE IMPORTANT TO WIN THE FAVOUR OF GOD THAN TO ESCAPE FROM THE CURSES OF MAN. This conclusion must necessarily result from the previous considerations. Man cannot really curse or bless. Our whole future depends, not on man"s opinions, but on God"s treatment of us. Yet many men are in an agony of distress when they are visited with the disapproval of society, while they take no steps to secure the favour of God. This "fear of man bringeth a snare." It is a cowardly thing, and reveals great weakness. We need a more tough moral fibre. How grand was the courage of John Bright, when, after standing on the pinnacle of popular fame in his triumph over the corn laws, he suddenly stepped down into a position of isolation and unpopularity by denouncing the Crimean War!

IV IT IS WORSE TO DESERVE THE CURSE THAT IS NOT GIVEN THAN TO RECEIVE THE CURSE THAT IS NOT DESERVED. It may be that vile conduct is concealed or condoned by a low tone of social morality; while right conduct is misinterpreted or condemned by a false standard. Men shudder at crimes when they are guilty of more sinful vices. Nevertheless, what is evil deserves execration, and for the quick conscience ill desert is more dreadful than public disapproval.

V NO MALIGNITY CAN ULTIMATELY FRUSTRATE THE CAUSE OF TRUTH AND RIGHTEOUSNESS. The curse causeless was flung at Christ. It appeared to alight on his head and he died in gloom a shameful death. Then he rose and triumphed, and shook off the harmless curse in his joyous victory. The enemies of Christ have cursed his gospel. But they have failed to destroy it. On the contrary, it flourishes under the curses of bad men. Though Satan and all his hosts combined against it they could not stay its glorious progress.

VI NO SATANIC CURSES CAN HURT THE TRUE DISCIPLE OF CHRIST. All the curses of hell cannot touch a hair of the head of him who is sheltered by the grace of Christ. Even the deserved curses of his sin are not to hurt the Christian, pardoned and renewed.

Vers. 2, 3. What to fear.

Fear enters largely into human experience. It is an emotion which is sometimes stamped upon the countenance so that it is legible to all who look upon it. Under its baleful shadow some men have spent a large part of their life. We may well ask what to fear and how to be delivered from its evil There are some

I THINGS THAT HAVE BEEN, BUT NEED NOT HAVE BEEN, FEARED.

1. Men and. women have dreaded "the evil eye" of their fellow men. They have been alarmed by evil omens, by signs and portents that have boded misfortune or calamity, by presentiments of approaching death, etc. All these things have been purely imaginary, and they have added largely and lamentably to the burdens and sorrows of existence. It is painful to think how many thousands, how many millions of mankind have had their hearts troubled and their lives darkened, or even blighted, by fears that have been wholly needless fears of some evil which has never been more or nearer to them in fact than the shadow of the bird"s wing as it circles in the air or flies away into the forest.

2. Of these imaginary evils that which is conspicuous among others is the curse of the wicked curse that is causeless." The bitter imprecation of the heart that is full of unholy hatred may make the spirit quiver at the moment, but its effect should be momentary. Let reason do its rightful work and the anxiety will disappear. What possible harm can come of the bad man"s curse? He has no power to bring about its fulfilment. Not in his hand are the laws of nature, the issues of events, the future of the holy. Let the feeling of apprehension pass away with a reflection that all these things are in the hand of the Supreme. Let it be as the wing of the flitting bird, out of sight in a moment. Let it be "as the idle wind which we regard not.

II THINGS THAT MUST SOMETIMES BE BRAVED. Although we may entirely disregard the malediction of the guilty and the godless, we are obliged to attach some importance to their active opposition. When implication passes into determined hostility, we have then to lay our account with it. We have then to consider what we must do to meet it. But if we are obviously and consciously in the right, we can afford to brave and breast it. We are not alone. God is with us. Almighty power, irresistible wisdom, Divine sympathy, are with us; we may go on our way, doing our duty and bearing our testimony, fearless of our foes and of all their machinations. There is, however

III ONE THING FROM WHICH IT IS NATURAL TO SHRINK; the enmity of a bureau begirt. We may make light of the weapons of our adversaries; we may be fearless of their designs and their doings; but from the feeling of hatred in their hearts we do welt to shrink. It is far from being nothing that human hearts are actually hating us, malevolently wishing us evil, prepared to rejoice in our sorrow, in our downfall. We should not surely be entirely unaffected by the thought. It is a consideration that should move us to pity and to prayer. We should have a sorrowful feeling that ends in prayer that God would turn their heart, that leads also to the first available opportunity of winning them to a bettor mind. And there are those who should cherish

IV ONE SALUTARY FEAR. (Ver. 3) Those who are wrong in heart and life may dread the coming down upon them of that rod of correction which is found to be the only weapon that will avail. C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

By flying - Secures itself from the fowler. Not come - Upon the innocent person, but he shall escape from it like a bird.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

This verse is formed quite in the same way as the preceding:

As the sparrow in its fluttering, as the swallow in its flying,

So the curse that is groundless: it cometh not.

This passage is one of those fifteen (vid., under Psa 100:3) in which the לא of the text is changed by the Kerı̂ into לו; the Talm., Midrash, and Sohar refer this לּו partly to him who utters the curse himself, against whom also, if he is a judge, such inconsiderate cursing becomes an accusation by God; partly to him who is cursed, for they read from the proverb that the curse of a private person also (הדיוט, ἰδιώτης) is not wont to fall to the ground, and that therefore one ought to be on his guard against giving any occasion for it (vid., Norzi). But Aben Ezra supposes that לא and לו interchange, as much as to say that the undeserved curse falls on him (לו) who curses, and does not fall (לא) on him who is cursed. The figures in 2a harmonize only with לא, according to which the lxx, the Syr., Targ., Venet., and Luther (against Jerome) translate, for the principal matter, that the sparrow and the swallow, although flying out (Pro 27:8), return home again to their nest (Ralbag), would be left out of view in the comparison by לו. This emphasizes the fluttering and flying, and is intended to affirm that a groundless curse is a פּרח בּאוּיר, aimless, i.e., a thing hovering in the air, that it fails and does not take effect. Most interpreters explain the two Lameds as declaring the destination: ut passer (sc. natus est) ad vagandum, as the sparrow, through necessity of nature, roves about... (Fleischer). But from Pro 25:3 it is evident that the Lamed in both cases declares the reference or the point of comparison: as the sparrow in respect to its fluttering about, etc. The names of the two birds are, according to Aben Ezra, like dreams without a meaning; but the Romanic exposition explains rightly צפּור by passereau, and דּרור by hirondelle, for צפור (Arab. 'uṣfuwr), twitterer, designates at least preferably the sparrow, and דרור the swallow, from its flight shooting straight out, as it were radiating (vid., under Psa 84:4); the name of the sparrow, dûrı̂ (found in courtyards), which Wetstein, after Saadia, compares to דרור, is etymologically different.

(Note: It is true that the Gemara to Negam, Pro 14:1, explains the Mishnic צפרים דרור, "house-birds," for it derives דרור from דור, to dwell.)

Regarding חנּם, vid., under Pro 24:28. Rightly the accentuation separates the words rendered, "so the curse undeserved" (קללת, after Kimchi, Michlol 79b, קללת), from those which follow; לא תבא is the explication of כן: thus hovering in the air is a groundless curse - it does not come (בוא, like e.g., Jos 21:43). After this proverb, which is formed like Pro 26:1, the series now returns to the "fool."

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

Groundless fears are real evils, and often press heavily upon enfeebled minds. A curse flies out of an angry mouth undeserved, unprovoked. ’What if it should come to pass?’ But we need no more fear the causeless curse, than the birds wandering over our heads. The swallow flying up and down never lights upon us; so the curse causeless shall not come to hurt us. Powerless was Moab’s curse, though attempted to be strengthened with the divination of the wicked prophet.†1 Goliath’s curse against David was scattered to the winds.†2 What was David the worse for Shimei’s curse;†3 or Jeremiah for the curse of his persecutors?†4 Under this harmless shower of stones we turn from men to God, and are at peace. "Let them curse; but bless thou; when they arise, let them be ashamed; but let thy servant rejoice." (Psa 109:28 .)

But if the curse be not causeless, it will come. Jotham’s righteous curse came upon Abimelech and the men of Schechem. (Jdg 9:56-57 .) Elisha’s curse fearfully came to the young mockers of Bethel. (2Ki 2:24 .) The curse abides on Jericho from generation to generation.†5 And — Reader — if thou be an unconverted, unbelieving sinner, without love to thy Savior, there is a curse for thee, not causeless, justly deserved; and come it must, come it will.†6 Yea — has it not already come from thy Maker and thy God;†7 not an impotent threat of evil, but the solemn foreboding of everlasting wrath centering in thy heart? Oh! flee from it while time is given; while the refuge is open to thee!†8 If thou be under cover, it shall not come.†9 Thou shalt rejoice in "thy redemption from it,"†10 in thy complete security. (Pro 1:33 .)

Footnotes:

†1 Num 22:4-6; Num 23:8 . Deu 23:4-5 .

†2 1Sa 17:43 .

†3 2Sa 16:12 .

†4 Jer 15:10.

†5 Jos 6:26. 1Ki 16:34 . The city of Palms is described by a recent traveler, as an assemblage of huts, ’so low, that at night one might almost ride over them without being aware of the fact.’ — Three Weeks in Palestine, p. 89. Such is the unchangeable truth of God!

†6 Deu 28:15; Deu 29:19-20 . 1Co 16:22 .

†7 Pro 3:33. Zec 5:3-4 .

†8 Gen 19:17.

†9 Rom 8:1.

†10 Gal 3:10, Gal 3:13 .

Charles Bridges, An Exposition of the Book of Proverbs (1846) — public domain. Text from a community e-Sword module.

Like a wandering sparrow that wanders and like a swallow that returns to its nest, so...

will a vain curse come home to the one who uttered it with his mouth.

swallow Heb. דרור. This is the bird known as arondele in Old French, [hirondelle in modern French, schwalbe in German,] which is called דרור, because it lives (דר) in a house as in a field.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.