1 Also these ben the Parablis of Salomon, whiche the men of Ezechie, kyng of Juda, translatiden.
Hippolytus of Rome · AD 235 And where is all this rich knowledge? and where are these mysteries? and where are the books? For the only ones extant are Proverbs, and Wisdom, and Ecclesiastes, and the Song of Songs. What then? Does the Scripture speak falsely? God forbid.
Bede · AD 735 These are also the parables of Solomon, etc. Hence, he begins to speak in a new order, not as before, as if he were addressing the listener, but rather he himself, discussing what the reason of truth contains. In which, however, anyone reading or hearing may very clearly discern what to seek, or what to avoid.
2 The glorie of God is to hele a word; and the glorie of kyngis is to seke out a word.
Bede · AD 735 The glory of the Lord, to conceal the word, etc. The glory of the Lord is more to show himself in the flesh of his humanity than in his divinity to the eyes of mortals, and to confess himself rather through the miracles of his works and mystical words, than through open assertions, the Word, that is, the Son of God.
3 Heuene aboue, and the erthe bynethe, and the herte of kyngis is vnserchable.
Bede · AD 735 Heaven above, and earth below, etc. Just as the height of heaven and the depth of the earth cannot be comprehended by men, so the knowledge of the prophets and apostles, who, by the Spirit revealing, knew the secrets of divinity, transcends the capacity of our frailty.
4 Do thou a wei rust fro siluer, and a ful cleene vessel schal go out.
Bede · AD 735 Remove the dross from the silver, etc. Remove the surface of the letter from the sacred word, and you will find the purest meaning hidden by the subtlety of the letter, and spiritual mysteries were concealed under the figures of carnal ceremonies.
5 Do thou awei vnpite fro the cheer of the kyng, and his trone schal be maad stidfast bi riytfulnesse.
Bede · AD 735 Remove the impiety from the face of the king, etc. Remove the impiety of persecuting Christians from the mind of Saul, or of any other zealots of the law, and when they begin to preach Christ, the justice of their doctrine will be established, which impiety previously drove to their ruin, as long as, opposing the justice of God, they strove to put their own first.
6 Appere thou not gloriouse bifore the kyng, and stonde thou not in the place of grete men.
Bede · AD 735 Do not appear glorious before the king, etc. He had previously warned the leader, now the subordinate: for, as he said there, Let him show cheerful faces to his subjects, so now he advises that he should not appear arrogant in the presence of the greater, but rather, placed in a moderate position, he should deserve to be called higher.
7 For it is betere, that it be seid to thee, Stie thou hidur, than that thou be maad low bifore the prince.
8 Brynge thou not forth soone tho thingis in strijf, whiche thin iyen sien; lest aftirward thou maist not amende, whanne thou hast maad thi frend vnhonest.
Bede · AD 735 What your eyes have seen, do not quickly bring forth in a quarrel, etc. And in the Gospel, the Lord: If your brother sins against you, go and rebuke him between you and him alone, etc. (Matt. XVIII)
9 Trete thi cause with thi frend, and schewe thou not priuyte to a straunge man;
10 lest perauenture he haue ioye of thi fal, whanne he hath herde, and ceesse not to do schenschipe to thee. Grace and frenschip delyueren, whiche kepe thou to thee, that thou be not maad repreuable.
Evagrius Ponticus · AD 399 Solomon frequently mentions "friend" and "friendship." Therefore, it is fitting now to look into what he means by friendship. He says [in effect] that grace and friendship liberate.
11 A goldun pomel in beddis of siluer is he, that spekith a word in his time.
Bede · AD 735 Golden apples in silver settings, etc. The sacred words are most rightly compared to silver settings; settings, namely, because they provide rest for the souls of the listeners; silver, however, because they shine splendidly with the virtues of the fathers. Where it is written: The words of the Lord are pure words: as silver tried in a furnace of earth (Psalm XI).
12 A goldun eere ryng, and a schinynge peerle is he, that repreueth a wijs man, and an eere obeiynge.
Bede · AD 735 A golden earring and a shining pearl, etc. Rightly, the humble listener is compared to a golden earring, because while he willingly lends his ear to the reproving and teaching, he already prepares himself to receive the clarity of heavenly wisdom, he already approaches the vision of the divine light.
Bonaventure · AD 1257 The fourth column of the house of wisdom is persuadability in the affections. There is no one who is persuadable to good unless he is benign: and this also accords with wisdom.
13 As the coold of snow in the dai of heruest, so a feithful messanger to hym that sente `thilke messanger, makith his soule to haue reste.
Bede · AD 735 The cold of snow in the harvest, etc. There is some quiet for those who preach from the persecution of the resisters. It is therefore rightly said, As the cold of snow in the day of harvest, so is the faithful legate to him who sent him; he makes his soul to rest.
14 A cloude and wind, and reyn not suynge, is a gloriouse man, and not fillynge biheestis.
John Cassian · AD 435 Humility therefore is the mistress of all virtues, it is the surest foundation of the heavenly building, it is the special and splendid gift of the Saviour. For he can perform all the miracles which Christ wrought, without danger of being puffed up, who follows the gentle Lord not in the grandeur of His miracles, but in the virtues of patience and humility.
Bede · AD 735 Clouds and wind, etc. This seems similar to what was said earlier, Do not beguile anyone with your lips. But that verse specifically contains this, that you do not promise to take a person in and then deceive by not fulfilling it; this verse, however, can both contain this, and that which the Apostle says, Having a form of godliness, but denying its power (II Timothy III).
15 A prince schal be maad soft bi pacience; and a soft tunge schal breke hardnesse.
Bede · AD 735 By patience, a ruler shall be pacified, etc. Although you have offended the Lord by sinning, yet you can merit his clemency if you bear adversities imposed on you for your sins with patience, and with humble satisfaction render the hardness of your former stubbornness.
16 Thou hast founde hony, ete thou that that suffisith to thee; lest perauenture thou be fillid, and brake it out.
Bede · AD 735 Have you found honey? Eat so much as is sufficient for you, etc. You have found the sweetness of heavenly understanding, which is ministered to you by the office of spiritual fathers, as the labor of most prudent bees.
Bonaventure · AD 1257 The fourth need is good measure, so that a man seek not to savor beyond his means, but that he do so according to moderation. Hence, the Wise Man says: "If you find honey, eat only what you need, lest you become glutted with it and vomit it up." Do not extend yourself beyond the point your intelligence can reach; but neither remain short of it.
17 Withdrawe thi foot fro the hous of thi neiybore; lest sum tyme he be fillid, and hate thee.
Bede · AD 735 Withdraw your foot from your neighbor's house, etc. Although you find the conversation or visitation of any neighbor sweeter than honey, it is better, nevertheless, that by coming less often, you make him always love your coming, than that you either stay with him too long at one time or come to him so often that he gets tired of seeing you and seeks that you do not return.
18 A dart, and a swerd, and a scharp arowe, a man that spekith fals witnessing ayens his neiybore.
Athanasius of Alexandria · AD 373 He that has been struck by a stone goes to a physician, but sharper than a stone are the strokes of calumny. For, as Solomon has said, "A false witness is a war club, and a sword, and a sharp arrow," and its wounds truth alone is able to cure. If truth is set at naught, the wounds grow worse and worse.
19 A rotun tooth, and a feynt foot is he, that hopith on an vnfeithful man in the dai of angwisch,
Bede · AD 735 A rotten tooth and a stumbling foot, etc. And Jeremiah says: Cursed is the man that trusts in man, and makes flesh his arm (Jeremiah XIII).
20 and leesith his mentil in the dai of coold. Vynegre in a vessel of salt is he, that singith songis to the worste herte. As a mouyte noieth a cloth, and a worm noieth a tree, so the sorewe of a man noieth the herte.
Bede · AD 735 Vinegar upon niter, etc. Niter took its name from the province of Nitria, where it is especially accustomed to be produced; nor does it differ much from the appearance of ammoniac salt.
21 If thin enemy hungrith, feede thou him; if he thirstith, yyue thou watir to hym to drinke;
Romans · AD 56 Bless them which persecute you: bless, and curse not. Rejoice with them that do rejoice, and weep with them that weep. Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits. Recompense to no man evil for evil. Provide things honest in the sight of all men.
Desert Fathers · AD 500 He also said, 'Evil cannot drive out evil. If anyone hurts you, do good to him and your good will destroy his evil.'
Bede · AD 735 "If your enemy is hungry, feed him," etc. This can be understood both of physical food and spiritual nourishment.
22 for thou schalt gadere togidere coolis on his heed; and the Lord schal yelde to thee.
Bede · AD 735 "For you will heap coals of fire on his head," etc. It does not speak of the burning of punishments; for wisdom would not teach that you should minister good to an enemy for the cause of his destruction; but the coals upon his head signify the ardor of charity in his heart.
23 The north wind scatereth reynes; and a sorewful face distrieth a tunge bacbitinge.
Bede · AD 735 "The north wind drives away rain," etc. If you listen with a cheerful face to a slanderer, you give him fuel for slandering; but if you listen with a gloomy face, as a certain man said, he will learn not willingly to say what he has learned is not willingly heard.
24 It is betere to sitte in the corner of an hous without roof, than with a womman ful of chidyng, and in a comyn hous.
Jerome · AD 420 What necessity rests upon me to run the risk of the wife I marry proving good or bad? "It is better," [Solomon] says, "to dwell in a desert land than with a contentious and passionate woman." He who is married knows how seldom we find a wife without these faults.
Bede · AD 735 "It is better to dwell in a corner of the housetop," etc. A housetop is a high and secret place. For what in Greek is called doma, in Latin is called a roof. Accordingly, in the Acts of the Apostles, where it is written that Peter went up to the upper parts to pray, in Greek it is written doma for the upper parts.
25 Coold watir to a thirsti man; and a good messanger fro a fer lond.
Cyril of Alexandria · AD 444 Just as "waters are pleasant to the thirsty soul," as Scripture says, so to the mind that loves instruction is the life-giving knowledge of the mysteries of our Savior. Let us, therefore, draw from the sacred springs the living and life-giving waters, even those that are rational and spiritual.
Fructuosus of Braga · AD 665 We have learned from the story in sacred Scripture how pleasing to a man is "good news from a far country." And what other better news could we expect than the love of Christ, than the spotless profession and propagation of the catholic church, than the pure lives, successful work, and faithful doctrine of the friends of God and the bishops and priests of Christ?
Bede · AD 735 "Like cold water to a thirsty soul," etc. The Psalmist says: "As the deer longs for the water brooks, so my soul longs for you," and so forth (Psalm XLI).
26 A welle disturblid with foot, and a veyne brokun, a iust man fallinge bifore a wickid man.
Bede · AD 735 "A muddied spring, and a corrupt fountain," etc. The mouth and tongue of the just are the spring and fountain of life, which meditates wisdom and speaks judgment. And if it happens that this is overcome by the devil and brought to a fall, then rightly it is called a muddied spring trodden down by the adversary, and a corrupt fountain.
27 As it is not good to hym that etith myche hony; so he that is a serchere of maieste, schal be put doun fro glorie.
Bede · AD 735 "As he who eats much honey," etc. For the sweetness of honey, if more than is necessary is consumed, where the mouth delights, from there the life of the eater is harmed.
28 As a citee opyn, and with out cumpas of wallis; so is a man that mai not refreyne his spirit in speking.
John Cassian · AD 435 And again "like a city that has its walls destroyed and is not fenced in, so is a man who does anything without counsel." And how injurious the absence of this is to a monk, the illustration and figure in the passage quoted shows, by comparing it to a city that is destroyed and without walls.
Bede · AD 735 "As a city broken down and without walls," etc. For if it does not have the wall of silence, the city of the mind lies open to the darts of the enemy. And as it casts itself outside through words, it exposes itself openly to the adversary; which he overcomes without effort, as much as the one who is conquered fights against herself through much talking.