Proverbs 30:29

Pro 30:29 There be three [things] which go well, yea, four are comely in going:

Ver. 29. There be three things that go well.] And all for our learning, to teach us in our several stations to deport ourselves in all gravity, maintain our dignity, and show our magnanimity. "Only let your conversation be as becometh the gospel of Christ," saith Paul. {Php 1:27} There is a το πρεπον, a comeliness and suitableness of carriage belongs to every calling, and this must be carefully kept. Vellem si non essem imperator, said Scipio to one that offered him a harlot: I would, if I were not a general. And remember that thou art a king’s son, said Menedemus to Antigonus; that will be a retentive to thee from unseemly practices. "Should such a man as I flee?" {Neh 6:11} - et Turnum fugientem haec terra videbit? It is a pusillanimity to yield so much to men. The lion will not alter his gait though he die for it. We should learn regnum in pectore gerere, to be of noble resolutions. It is a common saying among us, Such a man understands himself well; that is, he understands his place, worth, dignity, and carries himself accordingly.

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 30:29-31. There be three things which go well — That walk decently, and with great alacrity and courage, or whose motion is majestic; A lion, which turneth not away for any — Doth not flee from his pursuers, whether men or beasts, but walks away with a slow and majestic pace, as is observed by Aristotle, and many others; A greyhound — Called in the Hebrew זרזיר מתנים, girt in the loins, either because its loins are slender, and, as it were, girt up into a little compass, or because of its great agility and swiftness; for the girding of the loins was used for expedition, in going or working. The word is rendered by some, a horse, namely, a war- horse, having his armour girt about him, and marching to battle, which he does with great majesty and courage, as God himself observes at large, Job 39:19, &c. A he-goat also — Which marches at the head of the flock in a grave and stately manner, conducting them with great courage and resolution, and being ready to fight for them, either with beasts or men that oppose him. And a king — Hebrew, a king and his people with him, a king when he hath the hearts and hands of his people going along with him in his undertakings.

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

CRITICAL NOTES.—

Pro_30:29. Go well, rather, “are of stately walk.”

Pro_30:31. Delitzsch renders the last clause of this verse:—“A king with whom is the calling out of the host.”

MAIN HOMILETICS OF THE PARAGRAPH.—Pro_30:29-31

KINGLY QUALITIES

These words seem to set forth animal qualifications needed by human leaders.

I. They must be men of courage. A cowardly man in any position in society will, at some time or other, be found wanting, but what is needed in everyday life and by men in ordinary positions, is indispensable in him who has to lead others. A king in the days of Solomon was expected to be at the head of his army in the day of battle, and if he was not then an example to all beneath him in this respect, he brought disgrace and ruin upon himself and them. A king in all ages, and under all circumstances should be to his subjects what the lion is to the other beasts of the forest—a pattern of dignity and courage.

II. They must be active and watchful. Both the greyhound and the war-horse—whichever may be here meant—are characterised by swiftness of foot and great sagacity. They are ready at any moment to set forth on any errand, and are always on the alert when danger is near. The goat, also, is agile in its movements, and as sure-footed as it is fleet. All these animal qualities are symbolic of mental qualifications which must be possessed by those who aspire to lead and rule their fellow-men successfully. They must not be behindhand when called to action, but they must at the same time take heed to the dangers which may lie in wait for them. They must be ever ready at the call of duty, but they must not be rash and hasty, and so endanger much more than their own personal safety.

On the subject of Pro_30:32-33, see on chap. Pro_17:14, page 513.

REMARKS ON THE CHAPTER AS A WHOLE

While it appears at the first view that the flowers and fruits from the cornucopia of Agur’s wisdom, original and in part so rarely fashioned, are heaped up wholly without order, yet they all agree in this, that they depict the glory and all sufficiency of the Word of God, dissuade from adding to it by any human supplement, and most urgently commend the fulfilling and following it by a pious life. There is hardly a single commandment of the Decalogue that is not directly or indirectly repeated and emphasised in these maxims. Observe the relation of the prayer for the hallowing of God’s name (Pro_30:7-9) to the first and third commandments; the references contained in Pro_30:11, and again in Pro_30:17 to the fifth commandment; the warnings against the transgression of the sixth commandment in Pro_30:14 as well as in Pro_30:32-33; the reproving and warning aim of Pro_30:18-20; Pro_30:23, in their bearing upon the seventh; the allusion to the eighth in Pro_30:9, and to the ninth in Pro_30:10; and finally the reference, reminding us of the tenth in Pro_30:15-16.… No one of these proverbs is wholly without an ethical value; not even the two numerical proverbs (Pro_30:24-31), which at the first view stand apart as incidental reflections on merely natural truths, but in reality hide under their ingenious physical drapery decided moral aims. For in Pro_30:24-28 four chief virtues of one’s social and political avocation are specified through an allusion to a like number of examples from the animal world, and Pro_30:29-31 run into a delineation of the high dignity and glory of a king by the grace of God in contrast with the insufferable tyranny of base upstarts (Pro_30:21-23.)—Lange’s Commentary.

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.

Here is, I. An enumeration of four things which are majestic and stately in their going, which look great: - 1. A lion, the king of beasts, because strongest among beasts. Among beasts it is strength that gives the pre-eminence, but it is a pity that it should do so among men, whose wisdom is their honour, not their strength and force. The lion turns not away, nor alters his pace, for fear of any pursuers, since he knows he is too hard for them. Herein the righteous are bold as a lion, that they turn not away from their duty for fear of any difficulty they meet with in it. 2. A greyhound that is girt in the loins and fit for running; or (as the margin reads it) a horse, which ought not to be omitted among the creatures that are comely in going, for so he is, especially when he is dressed up in his harness or trappings. 3. A he-goat, the comeliness of whose going is when he goes first and leads the flock. It is the comeliness of a Christian's going to go first in a good work and to lead others in the right way. 4. A king, who, when he appears in his majesty, is looked upon with reverence and awe, and all agree that there is no rising up against him; none can vie with him, none can contend with him, whoever does it, it is at his peril. And, if there is no rising up against an earthly prince, woe to him then that strives with his Maker. It is intended that we should learn courage and fortitude in all virtuous actions from the lion and not to turn away for any difficulty we meet with; from the greyhound we may learn quickness and despatch, from the he-goat the care of our family and those under our charge, and from a king to have our children in subjection with all gravity, and from them all to go well, and to order the steps of our conversation so as that we may not only be safe, but comely, in going.

II. A caution to us to keep our temper at all times and under all provocations, and to take heed of carrying our resentments too far upon any occasion, especially when there is a king in the case, against whom there is no rising up, when it is a ruler, or one much our superior, that is offended; nay, the rule is always the same.

1. We must bridle and suppress our own passion, and take shame to ourselves, whenever we are justly charged with a fault, and not insist upon our own innocency: If we have lifted up ourselves, either in a proud conceit of ourselves or a peevish opposition to those that are over us, if we have transgressed the laws of our place and station, we have therein done foolishly. Those that magnify themselves over others or against others, that are haughty and insolent, do but shame themselves and betray their own weakness. Nay, if we have but thought evil, if we are conscious to ourselves that we have harboured an ill design in our minds, or it has been suggested to us, we must lay our hand upon our mouth, that is, (1.) We must humble ourselves for what we have done amiss, and even lie in the dust before God, in sorrow for it, as Job did, when he repented of what he had said foolishly (Job 40:4, I will lay my hand upon my mouth), and as the convicted leper, who put a covering upon his upper lip. If we have done foolishly, we must not stand to it before men, but by silence own our guilt, which will be the best way of appeasing those we have offended. 2. We must keep the evil thought we have conceived in our minds from breaking out in any evil speeches. Do not give the evil thought an imprimatur - a license; allow it not to be published; but lay thy hand upon thy mouth; use a holy violence with thyself, if need be, and enjoin thyself silence; as Christ suffered not the evil spirits to speak. It is bad to think ill, but it is much worse to speak it, for that implies a consent to the evil thought and a willingness to infect others with it.

2. We must not irritate the passions of others. Some are so very provoking in their words and conduct that they even force wrath, they make those about them angry whether they will or no, and put those into a passion who are not only not inclined to it, but resolved against it. Now this forcing of wrath brings forth strife, and where that is there is confusion and every evil work. As the violent agitation of the cream fetches all the good out of the milk, and the hard wringing of the nose will extort blood from it, so this forcing of wrath wastes both the body and spirits of a man, and robs him of all the good that is in him. Or, as it is in the churning of milk and the wringing of the nose, that is done by force which otherwise would not be done, so the spirit is heated by degrees with strong passions; one angry word begets another, and that a third; one passionate debate makes work for another, and so it goes on till it ends at length in irreconcilable feuds. Let nothing therefore be said or done with violence, but every thing with softness and calmness.

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

Verse 29. There be three things which go well] Here is another set of emblems; four things which walk beautifully and with majesty. 1. The lion. 2. The greyhound. 3. The he-goat. And, 4. A king.

1. Nothing can be more majestic than the walk of the lion. It is deliberate, equal, firm, and in every respect becoming the king of the forest.

2. The greyhound. זרזיר מתנים zarzir mothnayim, the girt in the loins; but what this beast is we do not distinctly know. It is most likely that this was the greyhound, which in the East are remarkably fine, and very fleet. Scarcely any thing can be conceived to go with greater fleetness, in full chase, than a greyhound with its prey in view: it seems to swim over the earth.

3. The goat, תיש tayish. This is generally allowed to be the he-goat; and how he walks, and what state he assumes, in the presence of his part of the flock, every one knows, who has at all noticed this animal. The ram also, which some suppose to be intended, is both fierce and majestic at the head of the sheep.

4. And a king, against whom there is no rising up. That is, a king whose court, counsels, and troops, are so firmly united to him, as to render all hopes of successful conspiracy against him utterly vain. He walks boldly and majestically about, being safe in the affections of his people. But the Hebrew is singular; it makes but two words; and these are they, ומלך אלקום umelech Alkum, "and King Alkum." It is a doubt whether this may not be a proper name, as Agur abounds in them; see Ithiel, Ucal, and probably Alukah, Pr 30:15. But it is said, "We know nothing of a king named Alkum." True; nor do we know any thing of Agur, Ithiel, Ucal, to say nothing of Alukah. And this might have been some remarkable chieftain, who carried his victories wherever he went, and was remarkably fortunate. If, however, we separate the word into אל al, "not," and קום kum, "he arose," we may make the interpretation above given.

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

29. go well … are comely in going] Lit. do well in marching … do well in going, i.e. are stately in march, and stately in going.

29–31. Four things that are stately.

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.

There be three things which go well,.... In a very orderly and composed manner; with constancy and cheerfulness, with great stateliness and majesty, intrepidly, and without fear;

yea, four are comely in going; very beautiful and lovely to look at as they walk.

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

That walk decently, and with great alacrity and courage; which are here commended to us to imitate in the management of our affairs.

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

29-31. Three… four… comely — The author here adds the four things of stately or majestic gait.

A lion — The most heroic among the beasts, or, at least, so popularly held, and, therefore, called the king of beasts.

A greyhound — Literally, girt-of-loins, or compressed of loins. This animal has to be guessed at. Among the guesses are, the war-horse, the zebra, the wrestler, the cock, (so Vulgate.) The chief critics prefer the greyhound, which is said to be a remarkably fine animal in the East, and exceedingly fleet. In full chase he seems to swim over the ground.

A he goat — Which at the head of his flock puts on as much sturdiness as an Oriental pasha.

A king, against whom… is no rising up — All this has only three words in the original — מלךְ אלקום עמו, melekh alkum ‘himmo. The second word is supposed to be a compound, a very unusual thing in Hebrew: al, not, and kum, to stand, or rise up — no standing against him; or, let no one rise up against him. More satisfactory is the solution of Gesenius, who derives alkum from the Arabic, meaning the people, the populace, and reads: “A king with whom is the people” — in the midst of his people. Surrounded and supported by them. So, also, Conant and others. Such a king may well walk forth reliantly, having the affection and confidence of his subjects. The Septuagint has: “A king publicly speaking before a nation.”

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

Vers. 29-31. Four things of stately presence.

There be three things which go well (rob); are of stately and majestic carriage. Comely in going; "stately in going.

Vers. 29-31. Fourfold triumph.

Each of the four here brought before us excites admiration for a successful course. As in former illustrations, the images rise up to a climax, and what is exhibited separately in the earlier ones is united and completed in the final image.

I A TRIUMPHANT COURSE EXCITES EMULATION.

1. True success is good. There are various forms of success. Some are more disgraceful than failure. A low end easily won, or a desirable goal reached by foul means, gives a worthless and even a detestable victory. But when both means and end are good, there is something admirable in success.

2. This success is continuous. The most worthy triumph is not that of a sudden victory snatched at the end of a long, doubtful contest, but the carrying out of a course that is good throughout a constant series of small daily victories over danger. Thus the lion is admired, not merely because he can bring down his prey by means of a long chase, or after patiently waiting for it in ambush, but because "he turneth not away for any," and of all four the excellence is that they "go well." With every man the true note of triumph is that he "goes well" day by day along the path of duty.

3. This success is measured by the difficulties overcome. We gauge strength by what it can do, and the best standard may not give visible results in acquisition. The proof may be seen more in triumph over obstacles. He who persists through all hardship and danger enduring to the end, and faithful unto death, is the true soldier of Christ.

II A TRIUMPHANT COURSE MAY BE VARIOUSLY RUN. The good and admirable may be of different forms. Success of the highest kind will be got by each using his own talents, not by any vainly imitating those of another. The lion cannot copy the goat"s agility, nor the greyhound the lion"s strength. Four methods of success are here suggested.

1. Success may be won by indomitable energy. This is the characteristic of the lion. He is strong, and he "turneth not away for any.

2. It may be got by swiftness. The greyhound is a feeble creature compared to the lion. Its glory is in its speed. There is a victory for nimbleness of mind as well as of body.

3. It may be reached by agility, The hound can fly like the wind over the plain; and the he goat can pick its way among the crags of the precipice and climb to dizzy heights. They are not like the eagle that soars on its wings, for the quadruped must always have some foothold, but with this it can stand without fear in the most precarious positions. Skilful agility will enable one to triumph over difficulties, escape snares and pitfalls, and rise to daring heights.

4. It may be attained by human qualities. Man is feeble as a coney compared to the lion, slow as a tortoise in the presence of the greyhound, lame and timorous beside that audacious mountaineer the goat. But he can master and outdo all these creatures by the use of mental and spiritual powers.

III A TRIUMPHANT COURSE WILL DEVELOP UNIQUE CHARACTERISTICS. Each of the four is known by its success, as none would be known if the animals were caged in a menagerie, and the king left to enjoy empty pageantry. The kingly faculty is not only recognized on a throne. As the power to govern, it is witnessed in business, in society, and in intellectual regions. There are born kings. We see how stirring times bring such men to the front as the Civil Wars revealed Cromwell. The noblest earthly career is to be a true leader of men. He who stands at the head of the great human family was and is a Divine King, and his triumph is in his ruling even through shame and death.

Vers. 29-31. Grandeur in natural objects.

Our aesthetic as well as our teleological perceptions are appealed to in the objects of nature. Certain creatures express grandeur, sublimity, or beauty in their form and carriage.

I EXAMPLES.

1. The lion. (Ver. 30) He is in nature and for art the very symbol of strength and prowess. Literally, he is the "hero among beasts," and turns his magnificent front from the face of no foe.

2. The greyhound (ver. 31), with its slender form, is the very type of swiftness, which is another idea lying close to the sublime. His name (in German, Windspiel, or Windhund) compares him with the wind.

3. The goat; in its active capability, its nimble movement, and secure footing in dangerous places, gives another variety of the same idea.

II A PARALLEL IN HUMAN LIFE. The king in his majesty should combine in his person and bearing the fearless brow of the lion, the swiftness of decision and action of the other animals. The ideal majesty of man includes in itself all lower perfections in the thought of the Creator. And every man should be taught to realize the royal dignity of his being in Christ. He is made a "little lower than the angels;" and God"s purpose cannot be fulfilled until we men rise to claim the glorious heritage of the ideal manhood. J.

Vers. 29-31. Spiritual comeliness.

Agur mentions four things which are "comely" (Authorized Version) or are "stately" (Revised Version) in their going; their movement is regarded with pleasure, with admiration, by those who observe it. Such demeanour on their part is suggestive of moral and spiritual attractiveness on ours.

I WE MUST SECURE THAT WHICH IS NECESSARY. We cannot truly live without the favour of God, without entering his service, without possessing something of his likeness, without cherishing a hope of future blessedness. To miss all this is to forfeit the heritage of our manhood. We can by no means do without it. This we must gain or be undone. But we should go beyond that.

II WE SHOULD AIM AT THE ADMIRABLE. We ought not to be at all satisfied with ourselves unless our "walk", (1Th_4:1 1Jn_2:6) the manner of "our going," is such as to please God, and is such also as to win men. Our daily lives should not only be consistent enough to save us from self-reproach and from condemnation; they should be excellent enough, admirable enough, to attract, to call favourable attention to the Divine source of all that we are and have. We should not only worship, but live and work in "the beauty of holiness;" we should aim to add the things that are "lovely" to those which are true, honest, just, and pure; we should endeavour to adorn the doctrine of Christ our Saviour in all things". (see Php_4:8 Tit_2:10)

III THREE ELEMENTS OF THE SPIRITUALLY ADMIRABLE. Beginning with that illustration with which Agur ends, which may come first as the most honorable, we have:

1. The power of command. "A king against whom is no rising up" (Authorized Version); "a king when his army is with him" (Revised Version, marginal reading); or, a king "at the head of his army." Either way, the idea is that of a man in command. There is something very attractive and even fascinating in this exercise of authority; it elicits not only notice, but admiration. There is one sphere in which it is open to all of us to exercise and to exhibit command over our own spirit. There is nothing more worth our admiring regard than the sight of a man maintaining a perfect control of his spirit under circumstances of great trial or provocation. (Pro_16:32) To exercise a sovereign control over our fear, or our anger, or our affection, or our curiosity, or our sorrow; of our impulses, or our emotions; this is excellent and admirable indeed: then are we "comely or, "stately in our going.

2. The possession of strength. "A lion which is strongest among beasts." It is the conscious possession of power which gives such dignity to the "king of beasts." To this also we should attain:

(1) intrinsic power, by the devout and diligent cultivation of all our God-given faculties;

(2) communicated power, by the indwelling of the Spirit of God, being of those who are "strong, in the Lord, and in the power of his might." Self sufficiency and conceit are indeed ugly enough; but conscious power, associated, as it may be and. should be, with humility and kindness, is admirable and attractive. It is well to walk on our way as those who know that they have no need to fear, because God is for us and with us and in us.

3. Moral symmetry. The greyhound and the he goat are pleasing because they are well proportioned throughout their frame. To be spiritually beautiful, our character must be symmetrical. Each quality must be balanced by its opposite virtue firmness by gentleness, thoughtfulness by readiness for action, courage by caution, generosity by conscientiousness, etc. Thus will our character and (consequently) our demeanour be comely in the view of man as well as acceptable in the sight of God. C.

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

Another numerical proverb with the cipher 4 = 3 + 1:

29 Three things are of stately walk,

And four of stately going:

30 The lion, the hero among beasts,

And that turneth back before nothing;

31 The swift-loined, also the goat;

And a king with whom is the calling out of the host.

Regarding היטיב with inf. following (the segolated n. actionis צעד is of equal force with an inf.), vid., under Pro 15:2.

(Note: In 29a, after Norzi, מיטיבי, and in 29b, מיטבי, is to be written, and this is required by the little Masora to Sa1 25:31, the great, to Eze 33:33, and also the Erfurt little Masora to the passage before us.)

The relation of the members of the sentence in 30a is like that in 25a and 26a: subj. and apposit., which there, as here, is continued in a verbal clause which appears to us as relative. It deserves to be here remarked that לישׁ, as the name for a lion, occurs only here and at Job 4:11, and in the description of the Sinai wilderness, Isa 30:6; in Arab. it is layth, Aram. לית, and belongs to the Arameo-Arab. dialect of this language; the lxx and Syr. translate it "the young lion;" the Venet. excellently, by the epic λῖς. בּבּהמה has the article only to denote the genus, viz., of the beasts, and particularly the four-footed beasts. What is said in 30b (cf. with the expression, Job 39:22) is described in Isa 30:4. The two other beasts which distinguish themselves by their stately going are in 31a only briefly named. But we are not in the condition of the readers of this Book of Proverbs, who needed only to hear the designation זרזיר מתנים at once to know what beast was meant. Certainly זרזיר, as the name for a beast, is not altogether unknown in the post-bibl. Heb. "In the days of Rabbi Chija (the great teacher who came from Babylon to the Academy of Sepphoris), as is narrated in Bereschith rabba, sect. 65, a zarzir flew to the land of Israel, and it was brought to him with the question whether it were eatable. Go, said he, place it on the roof! Then came an Egyptian raven and lighted down beside it. See, said Chija, it is unclean, for it belongs to the genus of the ravens, which is unclean (Lev 11:15). From this circumstance there arose the proverb: The raven goes to the zarzir because it belongs to his own tribe."

(Note: This "like draws to like" in the form: "not in vain goes the raven to the zarzir, it belongs just to its own tribe," came to be often employed, Chullin 65a, Baba Kamma 92b. Plantavitius has it, Tendlau more at large, Sprichwrter, u.s.w., Nr. 577.)

Also the Jer. Rosch ha-schane, Halacha 3: "It is the manner of the world that one seeks to assist his zarzir, and another his zarzir, to obtain the victory;" and Midrash Echa v. 1, according to which it is the custom of the world, that one who has a large and a little zarzir in his house, is wont to treat the little one sparingly, so that in the case of the large one being killed, he might not need to buy another. According to this, the zarzir is a pugnacious animal, which also the proverb Bereschith rabba, c. 75, confirms: two zarzir do not sleep on one board; and one makes use of his for contests like cock-fights. According to this, the זרזיר is a bird, and that of the species of the raven; after Rashi, the tourneau, the starling, which is confirmed by the Arab. zurzur (vulgar Arab. zarzur), the common name of starlings (cf. Syr. zarzizo, under zrz of Castelli). But for the passage before us, we cannot regard this as important, for why is the starling fully named זרזיר מתנים? To this question Kimchi has already remarked that he knows no answer for it. Only, perhaps, the grave magpie (corvus pica), strutting with upraised tail, might be called succinctus lumbos, if מתנים can at all be used here of a bird. At the earliest, this might possibly be used of a cock, which the later Heb. named directly גּבר, because of its manly demeanour; most old translators so understand it. The lxx translates, omitting the loins, by ἀλέκτωρ ἐμπεριπατῶν θηλείαις εὔψυχος, according to which the Syr. and Targ.: like the cock which struts about proudly among the hens;

(Note: Regarding the Targum Text, vid., Levy under אבּכא and זרכּל. The expression דּמזדּרז (who is girded, and shows himself as such) is not unsuitable.)

Aquila and Theodotion: ἀλέκτωρ (ἀλεκτρυὼν) νώτου; The Quinta: ἀλέκτωρ ὀσφύος; Jezome: gallus succinctus lumbos. Ṣarṣar (not ṣirṣir, as Hitzig vocalizes) is in Arab. a name for a cock, from ṣarṣara, to crow, an onomatopoeia. But the Heb. זרזיר, as the name of a bird, signifies, as the Talmud proves on the ground of that history, not a cock, but a bird of the raven order, whether a starling, a crow, or a magpie. And if this name of a corvinus is formed from the onomatopoeia זרזר, the weaker form of that (Arab.) ṣarṣar, then מתנים, which, for זרזיר, requires the verbal root זרז, to girdle, is not wholly appropriate; and how strangely would the three animals be mingled together, if between לישׁ and תישׁ, the two four-footed animals, a bird were placed! If, as is to be expected, the "Lendenumgrtete" [the one girded about the loins = זרזיר מתנים] be a four-footed animal, then it lies near, with C. B. Michaelis and Ziegler, after Ludolf's

(Note: Ludolf gave, in his Hist. Aethiop. i. 10, and Commentarius, p. 150, only a description of the Zecora, without combining therewith זרזיר; but vid., Joh. Dietr. Winckler's Theol. u. Philol. Abhand. i. (1755) p. 33ff.: "A nearer explanation of what is to be understood by זרזיר מתנים, Pro 30:31, along with a statement from a hitherto unpublished correspondence between the learned philologists Hiob Ludolf and Matthai Leydecker, a Reformed preacher in Batavia." With Ludolf, Joh. Simonis also, in the Arcanum Formarum (1735), p. 687f., decides in favour of the zebra.)

example, to think of the zebra, the South African wild ass. But this animal lay beyond the sphere of the author's observation, and perhaps also of his knowledge, and at the same time of that of the Israelitish readers of this Book of Proverbs; and the dark-brown cross stripes on a white ground, by which the zebra is distinguished, extend not merely to its limbs, but over the whole body, and particularly over the front of the body. It would be more tenable to think of the leopard, with its black round spots, or the tiger, with dark stripes; but the name זרזיר מתנים scarcely refers to the colour of the hair, since one has to understand it after the Aram. זרז חרציהּ = שׁנּס מתניו, Kg1 18:46, or אחר חלציו, Job 38:3, and thus of an activity, i.e., strength and swiftness, depending on the condition of the loins. Those who, with Kimchi, think that the נמר [leopard] is thus named, ground their view, not on this, that it has rings or stripes round its legs, but on this, that it דק מתנים וחזק במתניו. But this beast has certainly its definite name; but a fundamental supposition entering into every attempt at an explanation is this, that זרזיר מתנים, as well as לישׁ and תישׁ, is the proper name of a beast, not a descriptive attribute. Therefore the opinion of Rosse, which Bochart has skilfully established in the Hierozoicon, does not recommend itself, for he only suggests, for choice, to understand the name, "the girded about the loins," in the proper sense of straps and clasps around and on the loins (thus e.g., Gesenius, Fleischer, Hitzig), or of strength, in the sense of the Arab. habuwk, the firmly-bound = compact, or ṣamm alṣlab, the girded loin (thus e.g., Muntinghe). Schultens connects together both references: Utrumque jungas licet. That the by-name fits the horse, particularly the war-horse, is undeniable; one would have to refer it, with Mhlau, to the slender structure, the thin flanks, which are reckoned among the requisites of a beautiful horse.

(Note: Vid., Ahlwardt, Chalef elahmar's Qasside (1859), and the interpretation of the description of the horse contained therein, p. 210ff.)

But if succinctus lumbos were a by-name of a horse, why did not the author at once say סוס זרזיר מתנים? We shall give the preference to the opinion, according to which the expression, "girt about the loins" = "with strong loins," or "with slender limbs," is not the by-name, but the proper name of the animal. This may be said of the hunting-hound, lvrier (according to which the Venet., incorrectly translating מתנים: λαγῳοκύων ψοιῶν),

(Note: Thus reads Schleusner, Opusc. Crit. p. 318, and refers it to the horse: nam solebant equos figuris quibusdam notare et quasi sigillare.)

which Kimchi ranks in the first place. Luther, by his translation, Ein Wind = Windhund [greyhound], of good limbs, has given the right direction to this opinion. Melanchton, Lavater, Mercier, Geier, and others, follow him; and, among the moderns, so also do Ewald and Bttcher (also Bertheau and Stuart), which latter supposes that before זרזיר מתנים there originally stood כבל, which afterwards disappeared. But why should the greyhound not at once be called זרזיר מתנים? We call the smaller variety of this dog the Windspiel [greyhound]; and by this name we think on a hound, without saying Windspielhund. The name זרזיר מתנים (Symmachus excellently: περιεσφιγμένος, not περιεσφραγισμένος, τὴν ὀσφύν, i.e., strongly bound in the limbs) is fitted at once to suggest to us this almost restless, slender animal, with its high, thin, nimble limbs. The verbal stem זרר (Arab.) zarr, signifies to press together, to knit together; the reduplicative form זרזר, to bind firmly together, whence זרזיר, firmly bound together, referred to the limbs as designating a natural property (Ewald, 158a): of straight and easily-moveable legs.

(Note: The Aram. זרז is shortened from זרזר, as כּרך from כּרכּר; the particip. adj. זריז signifies nimble, swift, eager, e.g., Pesachim 4a: "the zealous obey the commandment - as soon as possible hasten to fulfil it.")

The hunting-hound (salki or salki, i.e., coming from Seleucia) is celebrated by the Arab. poets as much as the hunting-horse.

(Note: Vid., Ahlwardt, Chalef elahmar's Qasside, p. 205f.)

The name כּלב, though not superfluous, the author ought certainly to have avoided, because it does not sound well in the Heb. collocation of words.

There now follows תישׁ, a goat, and that not the ram (Jerome, Luther), which is called איל, but the he-goat, which bears this name, as Schultens has already recognised, from its pushing, as it is also called עתּוּד, as paratus ad pugnam; the two names appear to be only provincially different; שׂעיר, on the contrary, is the old he-goat, as shaggy; and צפיר also perhaps denotes it, as Schultens supposes, with twisted, i.e., curled hair (tortipilus). In Arab. tays denotes the he-goat as well as the roebuck and the gazelle, and that at full growth. The lxx (the Syr. and Targ., which is to be emended after the Syr.) is certainly right, for it understands the leading goat: καὶ τράγος ἡγούμενος αἰπολίου. The text, however, has not ותישׁ, but או תישׁ, ἢ τράγος (Aquila, Theodotion, Quinta, and the Venet.). Bttcher is astonished that Hitzig did not take hold of this או, and conjectures תּאו־תישׁ, which should mean a "gazelle-goat" (Mhlau: dorcas mas). But it is too bold to introduce here תּאו (תּוא), which is only twice named in the O.T., and תאו־תישׁ for תּאו זכר is not the Heb. style; and besides, the setting aside of או has a harsh asyndeton for its consequence, which bears evidence to the appearance that תאו and תישׁ are two different animals. And is the או then so objectionable? More wonderful still must Sol 2:9 appear to us. If the author enumerated the four of stately going on his fingers, he would certainly have said ותישׁ. By או he communicates to the hearer, setting before him another figure, how there in the Song Sulamith's fancy passed from one object to another.

To the lion, the king of the animal world, the king אלקוּם עמּו corresponds. This אלקום Hitzig regards as mutilated from אלהים (which was both written and pronounced as אלקום by the Jews, so as to conceal the true sound of the name of God) - which is untenable, for this reason, that this religious conclusion ["A king with whom God is"] accords badly with the secular character of this proverb. Geiger (Urschrift, p. 62ff.) translates: "and King Alkimos corresponding to it (the lustful and daring goat)" - he makes the harmless proverb into a ludibrium from the time of the Maccabeo-Syrian war. The lxx, which the Syr. and Targ. follow, translates καὶ βασιλεὺς δημηγορῶν ἐν ἔθνει; it appears to have changed אלקום עמו into קם אל עמו (standing with his people and haranguing them), like the Quinta: καὶ βας. ἀναστὰς (ὃς ἀνέστη) ἐν τῷ λαῷ αὐτοῦ. Ziegler and Bttcher also, reading עמּו and אל without any transposition, get ומלך אל־קוּם עמּו t, which the former translates: "a king with the presence of his people;" the latter, "a king with the setting up of his people," - not accordant with the thought, for the king should be brought forward as מיטיב לכת. For the same reason, Kimchi's explanation is not suitable: a king with whom is no resistance, i.e., against whom no one can rank himself (thus e.g., also Immanuel); or more specially, but not better: who has no successor of his race (according to which the Venet. ἀδιάδεκτος ξὺν ἑαυτῷ). Rather this explanation commends itself: a king with whom (i.e., in war with whom) is no resistance. Thus Jerome and Luther: against whom no one dare place himself; thus Rashi, Aben Ezra, Ralbag (שׁאין תקומה עמו), Ahron b. Josef (קום = ἀντίστασις), Arama, and others; thus also Schultens, Fleischer (adversus quem nemo consistere audet), Ewald, Bertheau, Elster, Stuart, and others. But this connection of אל with the infin. is not Heb.; and if the Chokma, xii. 28, has coined the expression אל־מות for the idea of "immortality," then certainly it does not express the idea of resistlessness by so bold a quasi compositum. But this boldness is also there mitigated, for יהי is supplied after אל, which is not here practicable with קוּם, which is not a subst. like מות. Pocock in the Spec. historiae Arabum, and Castellus in the Lex. Heptaglotton (not Castellio, as the word is printed by Zckler), have recognised in אלקום the Arab. âlkawm; Schultens gives the lxx the honour of this recognition, for he regards their translation as a paraphrase of ὁ δῆμος μετ ̓ αὐτοῦ. Bertheau thinks that it ought to be in Arab. kawmuhu, but אלקום עמו = âlkawhu ma'ahu is perfectly correct, âlkawhu is the summons or the Heerbann = arriere-ban;

(Note: Wetzstein's Ausgewhlte Inschriften, p. 355: "The word ḳawm signifies people, not in the sense of populus, but in the sense of the Heb. קים (Job 24:7) = muḳawim abrajul, he who breaks with or against any one." Incorrect in Gesenius-Dietrich's Heb. Wrterbuch.)

in North Africa they speak in their language in the same sense of the Gums. This explanation of אלקום, from the Arab. Dachselt (rex cum satellitio suo), Diedrichs in his Arab.-Syr. Spicilegium (1777), Umbreit, Gesenius, and Vaihinger, have recognised, and Mhlau has anew confirmed it at length. Hitzig, on the contrary, remarks that if Agur wrote on Arab. territory, we could be contented with the Arab. appellative, but not with the article, which in words like אלגּבישׁ and אלמגּים is no longer of force as an art., but is an integ. component part of the word. We think that it is with אלקום exactly as with other words descriptive of lordship, and the many similar that have passed over into the Spanish language; the word is taken over along with the article, without requiring the Heb. listener to take the art. as such, although he certainly felt it better than we do, when we say "das Alkoran" [the Alcoran], "das Alcohol," and the like. Blau also, in his Gesch. der Arab. Substantiv-Determ.,

(Note: In the "Alt-arab. Sprachstudien," Deutsch. Morgenl. Zeitschr. xxv. 539f.)

regards it as certain that Agur borrowed this אלקום from the idiom of the Arabians, among whom he lived, and heard it constantly spoken. By this explanation we first reach a correspondence between what is announced in lines first and second and line sixth. A king as such is certainly not "comely in going;" he can sit upon his throne, and especially as δημηγορῶν will he sit (Act 12:21) and not stand. But the majesty of his going shows itself when he marches at the head of those who have risen up at his summons to war. Then he is for the army what the תישׁ he-goat is for the flock. The או, preferred to ו, draws close together the רישׁ e and the king (cf. e.g., Isa 14:9).

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.)

Agur naturally lingers upon this vast field of natural wonders: such a splendid exhibition of the divine perfections! the source of so much light to the world, before the Book of Revelation was fully opened. (Job 12:7-10 .) After having mentioned some striking instances of wisdom, he now singles out a few objects, which appeared to him remarkable for their comeliness in going — the firm and stately walk of the lion,†1 fearless and proud, not turning away for any; the graceful form, and the elegant and swift movements, of the greyhound;†2 the he-goat at the head of the flock, as their guide and protector; and the majesty of the king, inspiring all who approach him with reverence for his authority, and not suffering any rising up against the exercise of his power. (Ecc 8:2-4 .) From all these many practical lessons may be learned by the man, "who will be wise, and observe these things."

Let us have regard, not only to the various duties of the Christian life, but also to the manner and spirit of their performance. Cultivate not only the integrity, but the comeliness of the Christian character — "the beauty" and uniformity "of holiness;" that there be nothing misshapen or distorted; that there be just proportion in all the parts and features. Christians should be attractive and engaging by the courtesy of their general demeanor. It is not enough to observe "whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure." But "whatsoever things are lovely, whatsoever things are of good report, think on these things." (Php 4:8 .) Any manifest want of comeliness in our going repels the world from the gospel of Christ. ’If we desire to reign in heaven, we must present ourselves there with this beautiful crown, from whence radiate all kinds of virtue and praise.’†3

Nor let us forget to imitate the features of this comeliness here portrayed; to be fearless as the lion, when pursuing the path of duty, not turning away from any (see Neh 6:3, Neh 6:11 ); to desire the eager spring of the greyhound in our heavenly course; to be useful as the he-goat, as the leader of a godly band; and to maintain our proper authority in any place of trust, as parents or guardians of families; and not to allow any rising up against it.

Footnotes:

†1 See Homer’s fine description, Il. M. 299.

†2 This name is, as Mr. Holden remarks, ’of doubtful import.’ The Hebrew is ’girt in the loins’ - a general phrase - admitting of a great variety of conjecture; so that Poole (Synopsis) considers him to be wisest, ’who confesses he knows not what it is.’ Our translation is however as well supported as any other. Some conceive it to be a leopard. And perhaps this conjecture, combined with the lion and the he-goat, has given rise to the absurd ideality of some Rabbinical and Romanist expositors (not wholly discountenanced by more respectable names), who consider these four creatures to be prophetical of the four great monarchies. Daniel 8. The reader may readily conceive the extent of fancy requisite to maintain this interpretation.

†3 Dallè on Php 4:8 .

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

There are three things that are ... four that are stately in how they walk

The use of the numbers "three" and "four" here is likely a poetic device. AT: "There are some things that walk stately. Four of these are"

stately

majestic or dignified, like a king

strutting rooster

an adult male chicken that walks proudly

translationWords

lions

goat

king

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

outstanding in their step They walk and succeed with their might.

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.