Proverbs 26:14
Parallel Verses
English Standard Version
As a door turns on its hinges, so does a sluggard on his bed.

King James Bible
As the door turneth upon his hinges, so doth the slothful upon his bed.

American Standard Version
As the door turneth upon its hinges, So doth the sluggard upon his bed.

Douay-Rheims Bible
As the door turneth upon its hinges, so doth the slothful upon his bed.

English Revised Version
As the door turneth upon its hinges, so doth the sluggard upon his bed.

Webster's Bible Translation
As the door turneth upon its hinges, so doth the slothful upon his bed.

Proverbs 26:14 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

This proverb presents to us a new difficulty.

As one binds a stone in a sling,

So is he who giveth honour to a fool.

This translation is warranted by tradition, and is in accordance with the actual facts. A sling is elsewhere called קלע; but that מרגּמה also in the passage before us signifies a sling (from רגם, to throw with stones equals to stone or to throw stones equals to sling, cf. Targ. Esther 5:14 רגּם, of David's slinging stones against Goliath), is supported by the lxx, Syr., and Targ. on the one side, and the Jewish Glossists on the other (Rashi: fronde, Ital. frombola). Rightly the lxx renders כּצרור as a verb: ὡς ἀποδεσμεύει; on the contrary, the Syr. and Targ. regard it as a substantive: as a piece of stone; but צרור as a substantive does not mean a piece, as one would put into a sling to use as a weapon, but a grain, and thus a little piece, 2 Samuel 17:13; cf. Amos 9:9. Erroneously Ewald: "if one binds to the sling the stone which he yet seeks to throw, then all this throwing and aiming are in vain; so it is in vain to give to a fool honour which does not reach him." If one seeks to sling a stone, he must lay the lapis missilis so in the sling that it remains firm there, and goes forth only by the strong force of the slinging; this fitting in (of the stone), so that it does not of itself fall out, is expressed by צרר בּ (cf. Proverbs 30:4; Job 26:8). The giving is compared to the binding, the stones to the honour, and the sling to the fool: the fool is related to the honour which one confers on him, as the stone to the sling in which one lays it - the giving of honour is a slinging of honour. Otherwise (after Kimchi) the Venet. ὡς συνδεσμὸς λίθου ἐν λιθάδι, i.e., as Fleischer translates: ut qui crumenam gemmarum plenam in acervum lapidum conjicit. Thus also Ralbag, Ahron b. Josef, and others, and lastly Zckler. The figure is in the form of an address, and מרגּמה (from רגם, accumulare, congerere, vid., under Psalm 67:1-7 :28) might certainly mean the heaping of stones. But אבן is not used in the sense of אבן יקרה (precious stone); also one does not see why one precious stone is not enough as the figure of honour, and a whole heap is named; but in the third place, כּן נותן requires for כצרור a verbal signification. Therefore Jerome translates: sicut qui mittit lapidem in acervum Mercurii; in this the echo of his Jewish teacher, for the Midrash thus explains literally: every one who gives honour to a fool is like one who throws a stone on a heap of stones consecrated to Mercury. Around the Hermes (ἑρμαὶ), i.e., pillars with the head of Mercury (statuae mercuriales or viales), were heaps of stones (ἕρμακες), to which the passer-by was wont to throw a stone; it was a mark of honour, and served at the same time to improve the way, whose patron was Mercurious (מרקולים). It is self-evident that this Graeco-Roman custom to which the Talm. makes frequent reference, cannot be supposed to have existed in the times of Solomon. Luther translates independently, and apparently rendering into German that in acervum Mercurii: that is as if one threw a precious stone on the "Rabenstein," i.e., the heap of stones raised at the foot of the gallows. This heap of stones is more natural and suitable to the times of Solomon than the heap of stones dedicated to Mercury, if, like Gussetius, one understands מרגמה of a heap of stones, supra corpus lapidatum. But against this and similar interpretations it is enough to remark that כצרור cannot signify sicut qui mittit. Had such a meaning been intended, the word would have been כּהשׁליך or כּמשׁליך. Still different is the rendering of Joseph Kimchi, Aben Ezra, and finally Lwenstein: as when one wraps up a stone in a piece of purple stuff. But ארגּמן, purple, has nothing to do with the verb רגם; it is, as the Aramaic ארגּון shows, a compound word; the supposition of a denom. מרגּמה thus proceeds from a false etymological supposition. And Hitzig's combination of מרגמה with (Arab.) munjam, handle and beam of a balance (he translates: as a stone on the beam of a balance, i.e., lies on it), is nothing but refined ingenuity, since we have no need at all of such an Arab. word for a satisfactory clearing up of מרגמה. We abide by the rendering of the sling. Bttcher translates: a sling that scatters; perhaps מרגמה in reality denotes such a sling as throws many stones at once. Let that, however, be as it may: that he who confers a title of honour, a place of honour, and the like, on a fool, is like one who lays a stone in a sling, is a true and intelligibly formed thought: the fool makes the honour no honour; he is not capable of maintaining it; that which is conferred on him is uselessly wasted.

Proverbs 26:14 Parallel Commentaries

Treasury of Scripture Knowledge

Proverbs 6:9,10 How long will you sleep, O sluggard? when will you arise out of your sleep...

Proverbs 12:24,27 The hand of the diligent shall bear rule: but the slothful shall be under tribute...

Proverbs 24:33 Yet a little sleep, a little slumber, a little folding of the hands to sleep:

Hebrews 6:12 That you be not slothful, but followers of them who through faith and patience inherit the promises.

Cross References
Proverbs 6:6
Go to the ant, O sluggard; consider her ways, and be wise.

Proverbs 6:9
How long will you lie there, O sluggard? When will you arise from your sleep?

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