Put not forth yourself in the presence of the king, and stand not in the place of great men:
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EXPOSITORY (ENGLISH BIBLE)Proverbs 25:6-7. Put not forth thyself in the presence of the king — Hebrew, אל תתהדר, do not magnify, or glorify thyself, before the king; namely, by vaunting or vain-glorious speech, or behaviour; but, which is implied, conduct thyself in an humble and modest manner, which is most pleasing to kings, princes, and other superiors, and most becoming and safe for thee; and stand not in the place of great men — Do not affect frequent and familiar society with greater persons than thyself; much less intrude thyself into places where none but the great officers or nobles ought to come. For better is it — It is more for thy credit and comfort; that it be said unto thee — By some public officer, or by the king himself, Come up hither — To a higher place, to which, of thyself, thou didst not dare to presume to go; than that thou shouldest be put lower — Shouldest have a check given thee for thy forwardness; in the presence of the prince, &c. — Into whose presence thou hadst so boldly intruded thyself, and who, as before he observed thy impudence, so now he sees and suffers this public disgrace to be cast upon thee.Luke 14:8-10, which is one of the few instances in which our Lord's teaching was fashioned, as to its outward form, upon that of this book. Put not forth thyself, Heb. Do not magnify or glorify thyself, by vaunting speech or carriage, but, which is implied, carry thyself humbly and modestly, which is most pleasing to kings, and most becoming and safe for them.
Stand not in the place of great men; do not affect nor use frequent and familiar society with greater persons than thyself, whereby thou mayst easily involve thyself in much guilt, and expose thyself to envy or contempt, and to many other inconveniences.
and stand not in the place of great men; where the king's family or his nobles should stand, his ministers and counsellors of state, and those that wait upon him.Put not forth thyself in the presence of the king, and stand not in the place of great men:
EXEGETICAL (ORIGINAL LANGUAGES)6. Put not forth thyself] Better, Put not thyself forward, R.V.; Heb., Glorify not thyself; μὴ ἀλαζονεύου, LXX.; ne gloriosus appareas, Vulg.Verses 6, 7. - Another proverb (a pentastich) connected with kings and great men. Verse 6. - Put not forth thyself in the presence of the king. Do not make display of yourself as though vying with the king in outward circumstances. Septuagint, "Boast not thyself (μὴ ἀλαζονεύον) in the presence of a king." Stand not in the place of great men. Do not pretend to be the equal of those who occupy high places in the kingdom (Proverbs 18:16). Septuagint, "And take not your stand (ὑφίστασο) in the places of chieftains." Says a Latin gnome, "Qui cum fortuna convenit, dives est;" and Ovid wrote well ('Trist.,' 3:4. 25, etc.) -
"Crede mihi; bene qui latuit, bene vixit; et intra
Fortunam debet quisque manere suam...
Tu quoque formida nimium sublimia semper;
Propositique memor contrahe vela tui."
30 The field of a slothful man I came past,
And the vineyard of a man devoid of understanding.
31 And, lo! it was wholly filled up with thorns;
Its face was covered with nettles;
And its wall of stones was broken down.
32 But I looked and directed my attention to it;
I saw it, and took instruction from it:
33 "A little sleep, a little slumber,
A little folding of the hands to rest.
34 Then cometh thy poverty apace,
And thy want as an armed man."
The line 29b with לאישׁ is followed by one with אישׁ. The form of the narrative in which this warning against drowsy slothfulness is clothed, is like Psalm 37:35. The distinguishing of different classes of men by אישׁ and אדם (cf. Proverbs 24:20) is common in proverbial poetry. עברתּי, at the close of the first parallel member, retains its Pathach unchanged. The description: and, lo! (הנּהו, with Pazer, after Thorath Emeth, p. 34, Anm. 2) it was... refers to the vineyard, for נדר אבניו (its stone wall, like Isaiah 2:20, "its idols of silver") is, like Numbers 22:24; Isaiah 5:5, the fencing in of the vineyard. עלה כלּו, totus excreverat (in carduos), refers to this as subject, cf. in Ausonius: apex vitibus assurgit; the Heb. construction is as Isaiah 5:6; Isaiah 34:13; Gesen. 133, 1, Anm. 2. The sing. קמּשׁון of קמּשׁונים does not occur; perhaps it means properly the weed which one tears up to cast it aside, for (Arab.) kumâsh is matter dug out of the ground.
(Note: This is particularly the name of what lies round about on the ground in the Bedouin tents, and which one takes up from thence (from ḳamesh, cogn. קבץ קמץ, ramasser, cf. the journal המגיד, 1871, p. 287b); in modern Arab., linen and matter of all kinds; vid., Bocthor, under linge and toffe.)
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