Sermon Tone Analysis

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!!!! Gregory Griesemer, Box 67
*EXEGETICAL RESEARCH ON **PROVERBS 26:13-16*
 
I.
CONTEXT
 
Proverbs 26:13-16 addressing the topic of the sluggard is part of the book of Proverbs which is a collection of wisdom presented for the purpose of instructing men “to know wisdom and instruction, to discern the sayings of understanding.
(1:2)” They topic of the sluggard is sprinkled throughout the entire book (Prov.
6:6, 9–11 Prov.
24:33.
Prov.
10:4, 5, 26; Prov.
12:9, 24, 27; Prov.
13:4; Prov.
14:23; Prov.
15:19; Prov.
18:9; Prov.
19:15, 24; Prov.
20:4, 13; Prov.
21:25, 26; Prov.
23:21; Prov.
24:30, 31, 33, 34; Prov.
26:13 [Prov.
22:13.]
Prov.
26:14–16).[i]
Proverbs 26:13-16 is also part of the third collection of Solomonic Proverbs written by the Men of King Hezekiah which includes Proverbs 25:1-29:27.
This collection includes a large amount of wisdom on various topics.
In chapter 26, the fool becomes the center of the reader attention.
As bad as the fool is, 26:12 tells us who is even worse off then the fool: the fool who conceitedly thinks that he is wise.
Proverbs 26:13-16 describes this hopelessly conceited fool.
He is the sluggard who makes excuses, loves leisure, is self-destructive and conceited.
\\ \\
26:5, 12 and 16 speak of the conceited fool.
Ways to deal with the hard case of a sluggard may be found in the context.
Also in the demeaning sarcastic tone of the writer.
Chapter 24:30ff  which reads “Near the field of a slothful man I passed by, And near the vineyard of a man lacking heart.
And lo, it hath gone up—all of it—thorns!
Covered its face have nettles, And its stone wall hath been broken down…” could be seen the scene outside the house of the sluggard of 26:13-16.
II.
SYNTHESIS
 
26:13         The author pictures the lazy man declaring his wild excuses as to why he cannot leave his home to work.
The lazy man exclaims that he must stay home for safety sake because there is a dangerous lion on the way to work and that there is a lion also in the place of business.
26:14         The author then compares the lazy man turning over and over in his extended lazy slumber to the door swinging back and forth on its hinges but going nowhere.
26:15         Then the author paints an absurd picture of the lazy man at the dinner table immobilized with his hand in his food dish but not willing to exert the energy to put his food in his mouth.
26:16         Finally, the author exposes the most dangerous of the lazy mans defects.
He is conceited and does not take wise counsel.
The lazy man values his uninformed opinion more then the reasoned judgments of a room full of wise men.
III.
EXEGETICAL PROPOSITION
 
We must see the shamefulness of the actions of the lazy man who make wild excuses not to work, loves and indulges in useless leisure, is too lazy to even feed himself and is too conceited to see the error of his ways so that we will avoid falling into laziness ourselves.
!!! IV.                GRAMMATICAL INSIGHTS
 
Proverbs 26:13-16 (NASB95) \\ \\
13 The sluggard says, “There is a lion in the road!
A lion is in the open square!”
 
!!!!!
The sluggard  עָ֭צֵל
There is discussion whether this term is a noun or an adjective.
Should it be “sluggard” (noun) or “sluggish man” (adjective).
The majority of the language works consulted go with adjective.
Either choice, the distigusing charectoristic of this person is their lazyness.
I favor the modern term “deadbeat” but no major versions chose to use this in their translation.
!!!!!
The diffence between the terms “road” and “open square”
The first being the way to get to work the second being the actual place that commece takes place.
!!!!!! Road
*2006* דֶּרֶךְ (/dě∙rěḵ/): n.masc.; ≡ Str 1870; TWOT 453a—*1.*
LN 1.99-1.105
*way*, path, route, road, highway, i.e., a thoroughfare to physically get from one place to another (Ge 16:7), note: context will provide the size of the pathway, ranging from a narrow path to a major thoroughfare; *2.* LN 15.18-15.26
*journey*, i.e., the act. of moving from one place to another, with a destination, and usually planned route (Ge 24:27);[ii]
 
!!!!!! Open Square
*8148* I. רְחֹב (/reḥōḇ/): n.fem.; ≡ Str 7339; TWOT 2143d—LN 1.88-1.94
*public square*, plaza, city-hub, i.e., a central part of a city where people meet and civic activity occurs [iii]
 
“What /the slothful man/ really dreads.
He dreads /the way, the streets,/ the place where work is to be done and a journey to be gone; he hates business, hates every thing that requires care and labour.[iv]
 
 
*Contextual note: *The sluggard’s excuses are not usually so absurd.
They are probably good enough for him to think that he is being reasonable and others should be convinced and sympathetic.
Remember, the fool is wise in his own eyes.
(v 12 and v 16) He doesn’t this he sound pathetic.
!!!!! Lion and Lion
The first term is less common but they seem to simply be synoyms
 
\\ 14 As the door turns on its hinges, So does the sluggard on his bed.
*Verb supplied- *the nature of the comparison between a door and the sluggard is signaled by the missing~/assumed verb in the second half of the comparison.
The door *turns *on its hinges.
The sluggard *turns* (not in the Hebrew but supplied from the preceding comparison) in his bed.
\\ 15 The sluggard buries his hand in the dish; He is weary of bringing it to his mouth again.
!!!!! Textual issue: Where is the sluggard’s hand?
In his Dish or Bosom?
The KJV promoted the “bosom” rendering (probably because the LXX did) until it conformed to the consensus amongst all other major translations and changed also to the  “dish” idea with the NKJV update.
“The figure appears, thus understood, an hyperbole, on which account the LXX understand by צלחת the bosom of lap, κόλπον; Aquila and Symmachus understand by it the arm-pit, μασχάλην of μάλην; and the Jewish interpreters gloss it by חיק (Kimchi) or קרע החלוק , the slit (Ita.
/fenditura/) of the shirt.
But the domestic figure, 2 Kings 21:13, places before us a dish which, when it is empty, is wiped and turned upside down;152and that the slothful when he eats appears too slothful to bring his hand, e.g., with the rice or the piece of bread he has taken out of the dish, again to his mouth, is true to nature: we say of such a man that he almost sleeps when he eats.[v]
Lexical issue: What is the problem resulting in the lazy man not bringing his food to his mouth?
The term is in the nifal and used by Swanson as the primer example of the 4th usage.
The definition indicates a conscious choice not to act.
The context of the proverbs also assumes a conscious choice as opposed to some legitimate physical affliction.
*4206* לָאָה (/lā∙˒ā(h)/): v.; ≡ Str 3811; TWOT 1066—*1.*
LN 74 (qal) *not be able*, formally, be weary, i.e., not have the capacity to carry out a function or task, as an extension of being weary or tired, and so unable to respond with potency (Ge 19:11+); (nif) *not be able* (Ex 7:18; Jer 6:11; 15:6+); *2.* LN 25.167-25.178
(qal) *become emotionally tired*, i.e., be in a state which will manifest negative emotions or attitudes such as impatience or discouragement (Job 4:2, 5+); (nif) *become weary* (Isa 1:14; Isa 16:12; 47:13; Jer 9:4[EB 5]; 20:9); (hif) *cause emotional weariness* (Job 16:7; Isa 7:13(2×); Eze 24:12; Mic 6:3+); *3.* LN 23.78-23.87
(hif) *wear out*, i.e., cause one to be physically tired (Jer 12:5+); *4.* LN 88.246-88.251
(nif) *lazy*, formally, weary, i.e., refuse to engage in necessary activity as a lifestyle, as an extension of being physically tired (Pr 26:15+); *5.* LN 57.37-57.48
(nif) *lack*, formally, be weary, i.e., be in a state of need, as an extension of being physically tired (Ps 68:10[EB 9]+)[vi]
 
\\ 16 The sluggard is wiser in his own eyes than seven men who can give a discreet answer.
!!!!! How the sluggard views himself
/wise/, i.e. /intelligent/ (φρόνιμος, /verftändig/), endowed with reason and using it, Deu.
4:6; 32:6; Prov.
10:1; 13:1; Hos.
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