Proverbs 26:2

“As the bird by wandering, as the swallow by flying, etc.] As a bird, particularly the sparrow, as the wordf706 is sometimes rendered, leaves its nest and wanders from it; and flies here and there, and settles nowhere; and as the swallow flies to the place from whence it came; or the wild pigeon, as somef707 think is meant, which flies away very swiftly: the swallow has its name in Hebrew from liberty, because it flies about boldly and freely, and makes its nest in houses, to which it goes and comes without fear; so the curse causeless shall not come; the mouths of fools or wicked men are full of cursing and bitterness, and especially such who are advanced above others, and are set in high…”

“Though not obvious to us, the bird--literally, "sparrow"--and swallow--have an object in their motions, so penal evil falls on none without a reason.”

“i. e., “Vague as the flight of the sparrow, aimless as the wheelings of the swallow, is the causeless curse. It will never reach its goal.” The marginal reading in the Hebrew, however, gives” to him” instead of “not” or “never;” i. e., “The causeless curse, though it may pass out of our ken, like a bird’s track in the air, will come on the man who utters it.” Compare the English proverb, “Curses, like young chickens, always come home to roost.” return to 'Top of Page'”

“By flying - Secures itself from the fowler. Not come - Upon the innocent person, but he shall escape from it like a bird. Proverbs 26:4”

“26:2 Curses and blessings can have real effect (see Gen 27:1-41; 48:8-9, 15-20; Num 6:23-27), but an undeserved curse has no effect.”

“so: Num 23:8; Deu 23:4, Deu 23:5; Sa1 14:28, Sa1 14:29, Sa1 17:43; Sa2 16:12; Neh 13:2; Psa 109:28 Proverbs 26:3”

“This verse is formed quite in the same way as the preceding: As the sparrow in its fluttering, as the swallow in its flying, So the curse that is groundless: it cometh not. This passage is one of those fifteen (vid., under Psa 100:3) in which the לא of the text is changed by the Kerı̂ into לו; the Talm., Midrash, and Sohar refer this לּו partly to him who utters the curse himself, against whom also, if he is a judge, such inconsiderate cursing becomes an accusation by God; partly to him who is cursed, for they read from the proverb that the curse of a private person also (הדיוט, ἰδιώτης) is not wont to fall to the ground, and that therefore one ought to be on his guard against giving any…”