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Text -- Proverbs 26:11-28 (NET)
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Cross Reference (TSK)
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Names, People and Places, Dictionary Themes and Topics
collapse allCommentary -- Word/Phrase Notes (per phrase)
Moving hither and thither upon it, but not removing from its place.
A satisfactory reason of ail their actions.
In which he is not concerned, nor any way obliged to meddle.
With malice or hatred: A slanderous or evil tongue.
Wesley: Pro 26:23 - -- Such a tongue and heart are of no real worth, although sometimes they make a shew of it, as dross does of silver.
Such a tongue and heart are of no real worth, although sometimes they make a shew of it, as dross does of silver.
Up the hill with design to do mischief to some person.
Though disgusting to others, the fool delights in his folly.
The self-conceited are taught with more difficulty than the stupid.
The thoughtless being ignorant of their ignorance are conceited.
JFB: Pro 26:17 - -- As in Pro 20:19; Pro 24:21; as either holding a dog by the ears or letting him go involves danger, so success in another man's strife or failure invol...
JFB: Pro 26:23 - -- Warm professions can no more give value to insincerity than silver coating to rude earthenware.
Warm professions can no more give value to insincerity than silver coating to rude earthenware.
JFB: Pro 26:24 - -- Though an unusual sense of the word (compare Margin), is allowable, and better suits the context, which sets forth hypocrisy.
Though an unusual sense of the word (compare Margin), is allowable, and better suits the context, which sets forth hypocrisy.
JFB: Pro 26:26-27 - -- Deceit will at last be exposed, and the wicked by their own arts often bring on retribution (compare Pro 12:13; Psa 7:16; Psa 9:17, &c.).
As a dog returneth to his vomit - See note on 2Pe 2:22.
Clarke: Pro 26:16 - -- Than seven men that can render a reason - Seven here only means perfection, abundance, or multitude. He is wiser in his own eyes than a multitude of...
Than seven men that can render a reason - Seven here only means perfection, abundance, or multitude. He is wiser in his own eyes than a multitude of the wisest men. "Than seven men that sytt and teach."- Coverdale; i.e., than seven doctors of the law, or heads of the schools of the prophets, who always sat while they taught.
Clarke: Pro 26:17 - -- He that passeth by - This proverb stands true ninety-nine times out of a hundred, where people meddle with domestic broils, or differences between m...
He that passeth by - This proverb stands true ninety-nine times out of a hundred, where people meddle with domestic broils, or differences between men and their wives.
Clarke: Pro 26:19 - -- Am not I in sport? - How many hearts have been made sad, and how many reputations have been slain, by this kind of sport! "I designed no harm by wha...
Am not I in sport? - How many hearts have been made sad, and how many reputations have been slain, by this kind of sport! "I designed no harm by what I said;""It was only in jest,"etc. Sportive as such persons may think their conduct to be, it is as ruinous as that of the mad man who shoots arrows, throws firebrands, and projects in all directions instruments of death, so that some are wounded, some burnt, and some slain.
Clarke: Pro 26:20 - -- Where no wood is, there the fire goeth out - The tale-receiver and the tale-bearer are the agents of discord. If none received the slander in the fi...
Where no wood is, there the fire goeth out - The tale-receiver and the tale-bearer are the agents of discord. If none received the slander in the first instance, it could not be propagated. Hence our proverb, "The receiver is as bad as the thief."And our laws treat them equally; for the receiver of stolen goods, knowing them to be stolen, is hanged, as well as he who stole them.
Clarke: Pro 26:22 - -- The words of a tale-bearer - The same with Pro 18:8 (note), where see the note.
The words of a tale-bearer - The same with Pro 18:8 (note), where see the note.
Clarke: Pro 26:23 - -- Burning lips and a wicked heart - Splendid, shining, smooth lips; that is, lips which make great professions of friendship are like a vessel plated ...
Burning lips and a wicked heart - Splendid, shining, smooth lips; that is, lips which make great professions of friendship are like a vessel plated over with base metal to make it resemble silver; but it is only a vile pot, and even the outside is not pure.
Clarke: Pro 26:25 - -- When he speaketh fair - For there are such hypocrites and false friends in the world
When he speaketh fair - For there are such hypocrites and false friends in the world
Believe him not - Let all his professions go for nothing
Clarke: Pro 26:25 - -- For there are seven abominations in his heart - That is, he is full of abominations.
For there are seven abominations in his heart - That is, he is full of abominations.
Clarke: Pro 26:27 - -- Whoso diggeth a pit - See note on Psa 7:15. There is a Latin proverb like this: Malum consilium consultori pessimum, "A bad counsel, but worst to th...
Whoso diggeth a pit - See note on Psa 7:15. There is a Latin proverb like this: Malum consilium consultori pessimum, "A bad counsel, but worst to the giver."Harm watch; harm catch.
Clarke: Pro 26:28 - -- A lying tongue hateth those that are afflicted by it - He that injures another hates him in proportion to the injury he has done him; and, strange t...
A lying tongue hateth those that are afflicted by it - He that injures another hates him in proportion to the injury he has done him; and, strange to tell, in proportion to the innocence of the oppressed. The debtor cannot bear the sight of his creditor; nor the knave, of him whom he has injured.
Defender -> Pro 26:12
Defender: Pro 26:12 - -- In Pro 26:3-11 each verse contains a picturesque epithet against fools and their follies, yet the conclusion reached is that an arrogant man, "wise in...
In Pro 26:3-11 each verse contains a picturesque epithet against fools and their follies, yet the conclusion reached is that an arrogant man, "wise in his own conceit," is even worse!"
TSK: Pro 26:11 - -- a dog : Exo 8:15; Mat 12:45; 2Pe 2:22
returneth to his folly : Heb. iterateth his folly
TSK: Pro 26:12 - -- Seest : Pro 22:29, Pro 29:20; Mat 21:31; Luk 7:44
a man : Pro 26:5, Pro 26:16, Pro 28:11, Pro 29:20; Mat 21:31; Luk 18:11; Rom 12:16; 1Co 3:18, 1Co 3:...
TSK: Pro 26:17 - -- passeth : Pro 17:11, Pro 18:6, Pro 20:3; Luk 12:14; 2Ti 2:23, 2Ti 2:24
meddleth : or, is enraged
TSK: Pro 26:20 - -- Where no wood is : Heb. Without wood
so : Pro 26:22, Pro 16:28, Pro 22:10; Jam 3:6
talebearer : or, whisperer
ceaseth : Heb. is silent
TSK: Pro 26:21 - -- Pro 10:12, Pro 15:18, Pro 29:22, Pro 30:33; 2Sa 20:1; 1Ki 12:2, 1Ki 12:3, 1Ki 12:20; Psa 120:4
TSK: Pro 26:23 - -- That is, ardent professions of friendship from a wicked heart, however smooth, shining, and splendid they may appear, are like a vile vessel covered o...
TSK: Pro 26:24 - -- dissembleth : or, is known
deceit : Pro 11:1, Pro 12:5, Pro 12:17, Pro 12:20, Pro 14:8
TSK: Pro 26:25 - -- speaketh fair : Heb. maketh his voice gracious, Psa 12:2, Psa 28:3; Jer 9:2-8; Mic 7:5
believe : Jer 12:6; Mat 24:23
seven : Pro 6:16-19
TSK: Pro 26:26 - -- Whose hatred is covered by deceit : or, Hatred is covered in secret, Gen 4:8; 1Sa 18:17, 1Sa 18:21; 2Sa 3:27-30, 2Sa 13:22-28; Psa 55:21-23
Whose hatred is covered by deceit : or, Hatred is covered in secret, Gen 4:8; 1Sa 18:17, 1Sa 18:21; 2Sa 3:27-30, 2Sa 13:22-28; Psa 55:21-23
TSK: Pro 26:27 - -- diggeth : Pro 28:10; Est 7:10; Psa 7:15, Psa 7:16, Psa 9:15, Psa 10:2, Psa 57:6; Ecc 10:8
TSK: Pro 26:28 - -- lying : He that injures another hates him in proportion to the injury; Proprium humani ingenii est , odisse quem leseris , says Tacitlus, and stran...
lying : He that injures another hates him in proportion to the injury; Proprium humani ingenii est , odisse quem leseris , says Tacitlus, and strange to say, in proportion to the innocence of the injured. Joh 8:40, Joh 8:44-49, Joh 10:32, Joh 10:33, Joh 15:22-24
a flattering : Pro 6:24, Pro 7:5, Pro 7:21-23, Pro 29:5; Luk 20:20, Luk 20:21
collapse allCommentary -- Word/Phrase Notes (per Verse)
Barnes: Pro 26:13 - -- Compare the marginal reference note. Here there is greater dramatic vividness in the two words used: (1) A roaring one, (2) a lion, more specificall...
Compare the marginal reference note. Here there is greater dramatic vividness in the two words used:
(1) A roaring one,
(2) a lion, more specifically.
Barnes: Pro 26:16 - -- Seven - The definite number used for the indefinite (compare Pro 24:16). Reason - Better, a right judgment.
Seven - The definite number used for the indefinite (compare Pro 24:16).
Reason - Better, a right judgment.
Barnes: Pro 26:18-19 - -- The teacher cuts off the plea which people make when they have hurt their neighbor by lies, that they "did not mean mischief,"that they were "only i...
The teacher cuts off the plea which people make when they have hurt their neighbor by lies, that they "did not mean mischief,"that they were "only in fun."Such jesting is like that of the madman flinging firebrands or arrows.
Barnes: Pro 26:23 - -- Burning lips - i. e., "Lips glowing with, affection, uttering warm words of love,"joined with a malignant heart, are like a piece of broken ear...
Burning lips - i. e., "Lips glowing with, affection, uttering warm words of love,"joined with a malignant heart, are like a piece of broken earthenware from the furnace, which glitters with the silver drops at stick to it, but is itself worthless.
Barnes: Pro 26:25 - -- Seven abominations - Compare Pro 26:16 note. Here "seven"retains, perhaps, its significance as the symbol of completeness. Evil has, as it were...
Seven abominations - Compare Pro 26:16 note. Here "seven"retains, perhaps, its significance as the symbol of completeness. Evil has, as it were, gone through all its work, and holds its accursed Sabbath in the heart in which all things are "very evil."
Barnes: Pro 26:26 - -- Better, "Hatred is covered by deceit, but in the midst of the congregation his wickedness will be made manifest,"i. e., then, in the time of need, t...
Better, "Hatred is covered by deceit, but in the midst of the congregation his wickedness will be made manifest,"i. e., then, in the time of need, the feigned friendship will pass into open enmity.
Barnes: Pro 26:27 - -- Rolleth a stone - The illustration refers, probably, to the use made of stones in the rough warfare of an earlier age. Compare Jdg 9:53; 2Sa 11...
Poole: Pro 26:11 - -- As a dog returneth to his vomit to lick up that which he had lately vomited, forgetting how burdensome and vexatious it was to him,
so a fool return...
As a dog returneth to his vomit to lick up that which he had lately vomited, forgetting how burdensome and vexatious it was to him,
so a fool returneth to his folly such like is the impudence and madness of sinners, who having smarted for their sins, and been forced to forsake them far a time, do afterwards return to the commission of them.
Poole: Pro 26:12 - -- A man wise in his own conceit who, being a fool, thinks himself wise, and therefore scorneth the counsels of others.
There is more hope of a fool o...
A man wise in his own conceit who, being a fool, thinks himself wise, and therefore scorneth the counsels of others.
There is more hope of a fool of doing good to one who is a fool, and sensible of his folly, and ready to receive instruction.
Poole: Pro 26:14 - -- Turneth upon his hinges moving hither and thither upon them, but not removing one jot from its place.
Turneth upon his hinges moving hither and thither upon them, but not removing one jot from its place.
He will not take the least pains for the most necessary things.
Poole: Pro 26:16 - -- Is wiser in his own conceit because by his idleness he avoids those troubles and dangers to which other men by their activity expose themselves, forg...
Is wiser in his own conceit because by his idleness he avoids those troubles and dangers to which other men by their activity expose themselves, forgetting in the mean thee what reproach and loss, and how much greater mischiefs, both here and hereafter, are brought upon him by his slothfulness.
That can render a reason to wit, a satisfactory reason, of all their actions, i.e. who are truly wise men.
Poole: Pro 26:17 - -- He that passeth by who is going upon the way, and about his business. But this word is by some referred to the last clause, is like
one that taketh ...
He that passeth by who is going upon the way, and about his business. But this word is by some referred to the last clause, is like
one that taketh a dog by the ears as he is passing by him without any thought of doing him harm; which agrees very well both with the order of the words in the Hebrew text, and with the matter of the other clause, to which this similitude is referred.
Belonging not to him in which he is not concerned, nor any way obliged to meddle.
Is like one that taketh a dog by the ears exposeth himself to great and needless hazards, as a man that causelessly provoketh a mastiff dog against himself.
Poole: Pro 26:18 - -- As a madman as one that feigneth himself mad , that under that pretence he may do mischief with impunity,
who casteth fire-brands to hurt his neigh...
As a madman as one that feigneth himself mad , that under that pretence he may do mischief with impunity,
who casteth fire-brands to hurt his neighbour’ s person, or to consume his house or goods.
Death any instruments of death.
That wrongs him under a false pretence of kindness and familiarity.
Poole: Pro 26:20 - -- Tale-bearer to carry such reports from one to another as may provoke them to mutual rage and strife.
Tale-bearer to carry such reports from one to another as may provoke them to mutual rage and strife.
Poole: Pro 26:21 - -- Heb. A man of contentions , that loveth and giveth him self up to contentions.
Heb. A man of contentions , that loveth and giveth him self up to contentions.
Poole: Pro 26:22 - -- This was delivered before, Pro 18:8 , and is here repeated, as being a point of great concernment to the peace and welfare of all societies, and fit...
This was delivered before, Pro 18:8 , and is here repeated, as being a point of great concernment to the peace and welfare of all societies, and fit to be oft and earnestly pressed upon the consciences of men, because of their great and general proneness to this sin.
Poole: Pro 26:23 - -- Burning either,
1. With love. Words delivered with show of true and fervent affection. Or rather,
2. With malice or hatred. A slanderous or evil to...
Burning either,
1. With love. Words delivered with show of true and fervent affection. Or rather,
2. With malice or hatred. A slanderous or evil tongue; for this word is constantly used in a bad sense, and notes the heat of rage and persecution.
Like a potsherd covered with silver dross such a tongue and heart are of no real worth, although sometimes they make a show of it, as dross doth of silver.
Poole: Pro 26:24 - -- Dissembleth, or, carrieth himself like another man pretends love and kindness; which sense seems to agree best both with the next clause of this vers...
Dissembleth, or, carrieth himself like another man pretends love and kindness; which sense seems to agree best both with the next clause of this verse, and with the two following verses,
Poole: Pro 26:26 - -- Covered by deceit with false professions of love. Showed before the whole congregation; instead of that secrecy and impunity, which by this art he de...
Covered by deceit with false professions of love. Showed before the whole congregation; instead of that secrecy and impunity, which by this art he designed and promised to himself, he shall be brought to public shame and punishment.
Poole: Pro 26:27 - -- Whoso diggeth a pit that another may fall into it. It is a metaphor from hunters, who used to dig deep pits, and then to cover them slightly with ear...
Whoso diggeth a pit that another may fall into it. It is a metaphor from hunters, who used to dig deep pits, and then to cover them slightly with earth, that wild beasts passing that way might fall into them, and sometimes in the heat of pursuit fell into them themselves.
That rolleth a stone to wit, up the hill, with design to do mischief to some person or thing with it.
Poole: Pro 26:28 - -- Hateth those that are afflicted by it because by his calumnies he hath made them his enemies.
A flattering mouth which, though it be more smooth an...
Hateth those that are afflicted by it because by his calumnies he hath made them his enemies.
A flattering mouth which, though it be more smooth and plausible than a slandering mouth, yet is in truth no less pernicious, betraying others either to sin, or to danger and mischief.
Haydock: Pro 26:11 - -- Dog. This is the only animal which is known to do so. St. Peter uses this comparison to deter any from renouncing the faith; as the Fathers do, to ...
Dog. This is the only animal which is known to do so. St. Peter uses this comparison to deter any from renouncing the faith; as the Fathers do, to shew the misery attending a relapse. Septuagint here add, "there is a confusion," &c., taken from Ecclesiasticus iv. 25. (Calmet)
Haydock: Pro 26:12 - -- Fool. The ignorant may be convinced that he wants instruction. (Calmet) ---
But "none are worse than the half-learned." (Quintil. i. Jo. v. 21.)
Fool. The ignorant may be convinced that he wants instruction. (Calmet) ---
But "none are worse than the half-learned." (Quintil. i. Jo. v. 21.)
Haydock: Pro 26:14 - -- Bed, which he will scarcely leave, though avarice push him forward. (St. Augustine, ser. xxii. or clxiv.)
Bed, which he will scarcely leave, though avarice push him forward. (St. Augustine, ser. xxii. or clxiv.)
Haydock: Pro 26:16 - -- Seven, or many wise men, who used to speak in a sententious manner. (Calmet) ---
So seven is used, ver. 25.
Seven, or many wise men, who used to speak in a sententious manner. (Calmet) ---
So seven is used, ver. 25.
Haydock: Pro 26:17 - -- Anger. Hebrew, "passeth by, and meddleth with a quarrel not ot him" pertaining. (Haydock) ---
Such expose themselves foolishly to danger. Great...
Anger. Hebrew, "passeth by, and meddleth with a quarrel not ot him" pertaining. (Haydock) ---
Such expose themselves foolishly to danger. Great discretion is requisite to reconcile those at variance.
Haydock: Pro 26:19 - -- Jest. He will not escape, no more than the person who had committed murder involuntarily, if he were not in a city of refuge, Numbers xxxv. 22.
Jest. He will not escape, no more than the person who had committed murder involuntarily, if he were not in a city of refuge, Numbers xxxv. 22.
Haydock: Pro 26:20 - -- Faileth. Hebrew, Symmachus, Calmet, "aboundeth, the fire is bright, or flourisheth" (Septuagint) (Haydock)
Faileth. Hebrew, Symmachus, Calmet, "aboundeth, the fire is bright, or flourisheth" (Septuagint) (Haydock)
Dross. Hence the proud will be detested, and appear contemptible.
Lips. He will speak of what he hates much.
Haydock: Pro 26:26 - -- Deceitfully. Hebrew, "in desolation." He will cringe, but when he finds an opportunity, he will discover his evil designs. (Calmet)
Deceitfully. Hebrew, "in desolation." He will cringe, but when he finds an opportunity, he will discover his evil designs. (Calmet)
Him. "Bad advice is worst to him who gives it." (Varro. Rust. iii. 22.)
Gill: Pro 26:11 - -- As a dog returneth to his vomit,.... Who being sick with what he has eaten, casts it up again, and afterwards returns unto it and licks it up;
so ...
As a dog returneth to his vomit,.... Who being sick with what he has eaten, casts it up again, and afterwards returns unto it and licks it up;
so a fool returneth to his folly, or "repeats" a it, time after time, many times, as Ben Melech; or a wicked man turns to his wickedness, who, having had some qualms upon his conscience for sin, for a while forsakes it; but that fit being over, and he forgetting all his former horror and uneasiness, returns to his old course of life: a wicked man is here compared to a dog, as he is elsewhere for his impudence and voraciousness in sinning; and the filthiness of sin is expressed by the vomit of a dog, than which nothing is more nauseous and loathsome; and the apostasy of the sinner, from an external course of righteousness into open profaneness is signified by the return of this creature to it. This is said to be a "true proverb", 2Pe 2:22, where it is quoted and applied.
Gill: Pro 26:12 - -- Seest thou a man wise in his own conceit,.... Or "in his own eyes" b; as multitudes may be seen, by looking round; man is a creature but of small know...
Seest thou a man wise in his own conceit,.... Or "in his own eyes" b; as multitudes may be seen, by looking round; man is a creature but of small knowledge in things natural, civil, mechanical, philosophical, moral, or divine; yet greatly conceited for the most part of his knowledge and wisdom. As by a "fool" in this book is generally understood a wicked profane man, so by a wise man is meant a good and righteous man, and may be so understood here; and many there are who are good and righteous only their own conceit and esteem, not truly so; they place their righteousness in outward things, in the observance of external duties; and though there may be some little imperfection in them, yet they think, as they mean well, God will accept the will for the deed: and some have imagined they have arrived to perfection; and such are generally conceited, proud, and haughty, and despise others; all which flows from ignorance; for, though they fancy themselves to be wise, they are very ignorant of themselves; of the plague of their own hearts; of the law of God, and the spirituality of it, and the extensiveness of its demands; of the strict justice and righteousness of God, which will not admit of an imperfect righteousness in the room of a perfect one; and also of the righteousness of Jesus Christ, the nature and necessity of that to justify: and this being their case, they are in very dangerous circumstances; they are building on a sand; they are liable to fall into a ditch; they cannot be justified nor saved by their own works; they oppose themselves to God's way of justifying and saving sinners; and he sets himself against them, he resisteth the proud. Wherefore
there is more hope of a fool than of him; of a profane sinner than of a self-righteous person; for Christ came to save sinners, to call them to repentance, and he receives them as such; but not self-righteous persons; and, humanly speaking, there is a greater likelihood and greater hopes of convincing sinners, and bringing them to repentance and to forsake their sins, than there is of convincing a self-righteous man of the insufficiency of his righteousness, and the folly of trusting to it, and of bringing him to repent of such a confidence, and to forsake it; for it is most natural to him; it is his own, and the effect of great labour and pains; and encourages vanity and boasting, which would be excluded should he part with it; see Mat 21:31.
Gill: Pro 26:13 - -- The slothful man saith,.... Within himself; or to such that excite him to diligence and industry, to go about the business of his calling, to till hi...
The slothful man saith,.... Within himself; or to such that excite him to diligence and industry, to go about the business of his calling, to till his field, and dress his vineyard. The Septuagint and Arabic versions add, "being sent into the way"; ordered by his master to go out to work, when he makes the following excuse:
there is a lion in the way; a lion is in the streets; in the way to his field or vineyard, and in the streets, where his business lies or leads unto it: a very idle excuse this; since lions are usually in woods, forests, and desert places, and not in public roads, and much less in streets of cities; see Pro 22:13. This may be applied to a man slothful in the duties of religion; the "way" and "streets" may denote public ordinances, which are the ways of God's appointing, prescribing, and directing to; and in which good men walk, and find pleasure and profit; and are the streets where Wisdom cries, or Christ is preached, and where he is sought for and found: but many are the excuses some men make not to attend them; see Luk 14:17; though they are vain, frivolous, and foolish, as this here; for in these ways and streets may true seen the feet of the messengers of peace; here the turtle's voice, the joyful sound of salvation by Christ, may be heard; here the Lamb of God is directed to, to be looked at, as taking away the sins of men, having been slain, and having shed his blood for the redemption of them: and though the terrible voice of the law may be sometimes heard, which is necessary to arouse and awaken sleepy sinners, and unhinge self-righteous persons from a dependence on the works of the law; yet, afterwards comes the still small voice of the Gospel, proclaiming freedom from the curse and condemnation of the law by Christ. Indeed, in some ages, there have been violent persecutors, comparable to lions; and informers have been in the way and in the streets, to terrify saints from their duty; but none of these could move them from it, nor separate fully gracious souls from their love to Christ: though carnal slothful professors are offended, when tribulation or persecution arise because of the word, these are lions to them; and, in times of peace and liberty, they can paint lions, very terrible to themselves, and raise such difficulties as are insuperable to them; a slight disorder of body, a small inclemency of the weather, little danger of catching cold, and the like, shall be a lion to them: not considering they have a devouring lion nearer them in their houses, chambers, and on their beds with them; even Satan, in whose clutches they are, who keeps their goods in peace, by whom they are led captive, and to whom they fall a prey: nor fearing the wrath of the King of kings, which is as the roaring of a lion: the wrath of God and of the Lamb, who is also the Lion of the tribe of Judah, and whose day of wrath will be such as none will be able to bear.
Gill: Pro 26:14 - -- As the door turneth upon his hinges,.... And moves this way and that way, and opens and shuts, and yet hangs where it did, is not moved from its plac...
As the door turneth upon his hinges,.... And moves this way and that way, and opens and shuts, and yet hangs where it did, is not moved from its place:
so doth the slothful upon his bed; he turns himself from side to side, but is still on his bed, and does not move out of it, and go about his business. Aben Ezra makes mention of another reading and sense, "the door turneth upon his hinges", and is opened to let men out, one and another, to his work; "but yet the slothful man is upon his bed"; though one and another rise and go about business, and he hears the door open again and again, he stirs not, but keeps his, bed. So profane sinners lie on the bed of sinful lusts and sensual pleasures, indulge themselves in chambering and wantonness, and do not care to rise from hence, and walk honestly as in the daytime; and though their consciences are sometimes jogged by inward pricks, and they are moved a little by the reproofs of their friends, or awakened by the judgments of God; yet these are quickly over, and they give themselves a turn and go to sleep again: sometimes there are some motions in them, some thoughts and resolutions of amendment, some purposes to do good works; but, alas! their slothfulness is so great, and the habits and customs of sin so strong, that they cannot break through them, shake off their sloth, and come out, but remain as they were: and so it is with carnal professors, resting in their own works, and in a round of duties; and after ten, twenty, thirty years' profession, or more, they are just where they were; have no spiritual knowledge, judgment, and experience.
Gill: Pro 26:15 - -- The slothful hideth his hand in his bosom,.... To keep it warm; Jarchi's note is,
"he puts his hand in a hot basin, because of the cold.''
The ...
The slothful hideth his hand in his bosom,.... To keep it warm; Jarchi's note is,
"he puts his hand in a hot basin, because of the cold.''
The word c for "bosom" does sometimes signify a "pot" or basin. Or he hides it under his "arm holes", as some render it, not caring to make use of it for labour; or covers it out of sight in his bosom, pretending some weakness or ailment in it, which hinders him from working; see Pro 19:24;
it grieveth him to bring it again to his mouth; from under his arm holes, or out of his bosom, or even out of the platter, where his food is; an hyperbolical expression, setting forth his excessive sloth; and such an one ought not to eat, but starve indeed. It may be rendered, "he is weary"; it is a "weariness" d to him; it is even a labour too much for him to feed himself, so great is his sloth: and such is the sloth of carnal men; it is a weariness to them to hear the word, and attend on ordinances, and to lift up their hands in prayer to God; or to make use of any means, that they may have food for their souls; praying, hearing, and reading, are a burden to them; and therefore it is but just with God to send them a famine of the word, and take away the whole stay and staff of bread and water.
Gill: Pro 26:16 - -- The sluggard is wiser in his own conceit,.... It is a sort of a solecism, a kind of a contradiction in terms for a sluggard to be wise, who is so slo...
The sluggard is wiser in his own conceit,.... It is a sort of a solecism, a kind of a contradiction in terms for a sluggard to be wise, who is so slothful as to make no use of the means of getting wisdom and knowledge. And it must be a mere conceit in him that he is wise, and especially that he is wiser
than seven men that can render a reason; not alluding to the number of a king's counsellors, who return him an answer to what he inquires of them, as Aben Ezra thinks; such as were the "seven" princes of the king of Persia, Est 1:14. Since to have such an exact number might not obtain in Solomon's time, either in Persia, or in his own court, or elsewhere: but it signifies a large number, many wise men, as Gersom observes, that render a reason to everyone that asks it of them; who, having been diligent and industrious, have got such a competency of knowledge, that they are able to give a proper reason of what they say, believe, or do: and such are they, who, by the blessing of grace in the use of means, are wise in a spiritual sense; know themselves, and Christ Jesus, and the way of salvation by him; have an understanding of the Scriptures, and of the doctrines of the Gospel; have their spiritual senses exercised, to discern between truth and error; are of established judgments, and capable of teaching others good judgment and knowledge; and of giving a reason of their faith, hope, and practice; see 1Pe 3:15. Now such is the conceit of an ignorant sluggard, that he is wiser than ten thousand or ever so many of these; he thinks himself the wisest man, inasmuch as he enjoys ease and quiet in his stupid sottish way, while they are toiling and labouring, and taking a great deal of pains to get knowledge; and that he sleeps in a whole skin, and escapes the censure and reproaches of men, which they endure for being precise in religious duties, and constant in the performance of them; and fancies he can get to heaven in an easier way, without all this care and toil and trouble, only by saying, Lord, have mercy on me, at last.
Gill: Pro 26:17 - -- He that passeth by, and meddleth with strife belonging not to him,.... One that going along the streets, and passing by the door, where two or more p...
He that passeth by, and meddleth with strife belonging not to him,.... One that going along the streets, and passing by the door, where two or more persons are quarrelling, and he thrusts himself in and intermeddles in the affair he has no concern in; and interests himself in the cause of the quarrel he has nothing to do with, on account of acquaintance, relation, or office; and especially when, instead of being a mediator and peacemaker, he takes on one side, and acts the angry part, as Aben Ezra interprets the word rendered "meddleth"; blows things up into a greater flame, and enrages the one against the other. Such a man
is like one that taketh a dog by the ears; which are short, and difficult to be held, and tender; and therefore cannot bear to be held by them, especially to be pulled and lugged by them, and which is very provoking; and as such a man has work enough to do to hold him, so he is in danger of being bitten by him, at least when he is forced to let go his hold: and so it is with a man that interferes in a quarrel in a furious manner; it is much if one or other of the contending parties do not fall upon him and abuse him. The Septuagint and Arabic versions render it, "as he that holdeth the tail of a dog."
Gill: Pro 26:18 - -- As a mad man, who casteth firebrands, arrows, and death. Or the instruments of death, as Aben Ezra; or the sharp arrows of death, as the Targum and S...
As a mad man, who casteth firebrands, arrows, and death. Or the instruments of death, as Aben Ezra; or the sharp arrows of death, as the Targum and Syriac version; who casts firebrands into the houses and barns of his neighbours, to consume them; or arrows at their persons and cattle, to destroy them; or any other instruments of death, which none but a mad man, or one wickedly mad, would do. Or, "as one that makes himself mad" e; that feigns himself mad, and, under colour of this, does mischief to his neighbour's person and property: or, "as one that hides himself" f; that casts firebrands, arrows, and other deadly things, in a private way, so as not to be seen, and that it may not be known from whence they come: or, "as one that wearies himself" g, so Jarchi; in doing mischief in such a way. The word in the Arabic language signifies to play and be in sport; and so it means one that does these things in sport, as it is a sport to a fool to do mischief; which sense agrees with what follows.
Gill: Pro 26:19 - -- So is the man that deceiveth his neighbour,.... By telling him a lie; or by reporting false things concerning him; or by cheating him in trade and c...
So is the man that deceiveth his neighbour,.... By telling him a lie; or by reporting false things concerning him; or by cheating him in trade and commerce; or by taking his goods privately from him; and, when caught in either of these,
and saith, Am not I in sport? do not be angry, I designed no hurt; it is all in jest, a mere joke: but, had he not been apprehended, it would have been in earnest, as he was. This is only an excuse, and as absurd an one as if a man should set fire to his neighbour's house and barns, or throw arrows at him, or strike him with any instrument of death, as the sword, &c. and then say he was only in jest, or pretend madness.
Gill: Pro 26:20 - -- Where no wood is, there the fire goeth out,.... Or "woods" h; where there is a large quantity of wood or fuel, the fire is kept up; but where there i...
Where no wood is, there the fire goeth out,.... Or "woods" h; where there is a large quantity of wood or fuel, the fire is kept up; but where there is little, scarce any or none at all, it goes out of course;
So where there is no talebearer, the strife ceaseth; or is silent i: men cease to quarrel one with another; they hold their peace and are silent, when there are none to bring tales from one to another, or any whisperer or backbiter to suggest evil things of each other; or when such are discouraged on both sides, and their tales are not listened to; or when they are detected and thrust out of doors, as they deserve, then strife subsides, and peace ensues. Contention is like a fire, the flame of which is blown up by talebearers and whisperers, who are as incendiaries, and as such are to be treated.
Gill: Pro 26:21 - -- As coals are to burning coals, and wood to fire,.... As brands, wood half burnt, or dead coals put to live and burning ones, soon take fire and becom...
As coals are to burning coals, and wood to fire,.... As brands, wood half burnt, or dead coals put to live and burning ones, soon take fire and become like them, and fit and proper fuel for them, and add to their heat:
so is a contentious man to kindle strife; or "a man of contentions" k; who is given to it, is full of it; it is agreeable to his natural temper and disposition; he is in his element when at it; such a man is as fuel to the fire, as a dead coal to a living one, which increases the heat of it; so does he, he kindles and spreads the flame of contention and strife.
Gill: Pro 26:22 - -- The words of a talebearer are as wounds, and they go down into the innermost parts of the belly. These expressions are the same with those in Pro 18:...
The words of a talebearer are as wounds, and they go down into the innermost parts of the belly. These expressions are the same with those in Pro 18:8; and are here repeated, as being found along with others by the men of Hezekiah, Pro 25:1; as some others likewise are; and also because of the importance of them; and to impress the minds of men with a sense of the evil of such a practice, that they may shun it, and avoid those that are given to it. See Gill on Pro 18:8.
Gill: Pro 26:23 - -- Burning lips, and a wicked heart,.... Either burning with wrath and malice; breathing out threatenings and slaughter; pursuing men with reproaches and...
Burning lips, and a wicked heart,.... Either burning with wrath and malice; breathing out threatenings and slaughter; pursuing men with reproaches and slanders, arising from a wicked heart: or rather, burning with profession of love to God, and affection to good men; with great pretensions of kindness, and promises of good things, when their hearts are wicked, and they design noticing less; say one thing with their lips, with the greatest show of affection and sincerity, and mean another in their hearts. These
are like a potsherd covered with silver dross: which at a distance, or to less discerning persons, looks like silver, and is taken for it; when the covering is only dross, and what is within is only a potsherd, Or a piece of an earthen vessel, good for nothing: such are the specious professions and deceitful words, which flow from a wicked heart.
Gill: Pro 26:24 - -- He that hateth dissembleth with his lips,.... He that bears a grudge in his mind, and retains hatred in his heart against any person, hides it all he ...
He that hateth dissembleth with his lips,.... He that bears a grudge in his mind, and retains hatred in his heart against any person, hides it all he can, till he has an opportunity of showing it as he would; he pretends a great deal of friendship with his lips, that his hatred might not be known; he would be thought to be a friend, when he is really an enemy; he does not choose as yet to make himself known what he is. Some render it to a sense the reverse, "the enemy", or "he that hateth, is known by his lips" l; so the Targum, Vulgate Latin, and Syriac versions: if you carefully watch him, mark his words, and observe what he says, you will find out the hatred that lies in his heart; he cannot forbear saying something, at one time or another, which betrays the malignity of his mind;
and layeth up deceit within him; or, "though m he layeth up", &c. hides it as much as he can, yet it will show itself in some way or another.
Gill: Pro 26:25 - -- When he speaketh fair, believe him not,.... Gives good words, flatters with his lips, pretends great kindness and favour, expresses himself in a very ...
When he speaketh fair, believe him not,.... Gives good words, flatters with his lips, pretends great kindness and favour, expresses himself in a very gracious and amiable manner, in order to gain attention and respect; or when he delivers himself in a submissive and suppliant way, with great humility and deference; or in a mournful and pitiful strain, as if he had the most tender affection and concern; be not too credulous; do not suffer yourselves to be imposed upon by him; be upon your guard, distrust him, suspect a snake in the grass;
for there are seven abominations in his heart; a multitude of wicked purposes, schemes, and designs, which he has formed there against you, and which he only waits a proper time to put in execution; things abominable to God and men. Aben Ezra thinks reference is had to the seven abominations in Pro 6:16.
Gill: Pro 26:26 - -- Whose hatred is covered by deceit,.... The hatred of whose heart is covered by deceitful words, and strong expressions of love and esteem; so that th...
Whose hatred is covered by deceit,.... The hatred of whose heart is covered by deceitful words, and strong expressions of love and esteem; so that those to whom they are made are deceived by them. Or, whose "hatred is covered in a waste or desert place" n; it being not seen; as what is done in desert places is not obvious to view, being little frequented; which agrees with what follows, and keeps up the antithesis between the two clauses: Schultens renders it, with a tumultuous noise, with loud and public acclamations; see Zec 4:7;
his wickedness shall be showed before the whole congregation; in an open court of judicature, where he shall be brought, arraigned, and tried for his wickedness; which, though covertly done, shall be exposed and proved upon him: or before the church of God, where he shall be convicted by the word, and be obliged to acknowledge his sin; and, in a member, be reproved before all, and rejected: or however, at the great day of judgment, before angels and men, when all will be convened together; and where every secret work will be brought, and will be brought to light, and receive its just reward.
Gill: Pro 26:27 - -- Whoso diggeth a pit shall fall therein,.... That devises mischief against others, it shall come upon himself. The allusion is to the digging of pits f...
Whoso diggeth a pit shall fall therein,.... That devises mischief against others, it shall come upon himself. The allusion is to the digging of pits for catching wild beasts, which are slightly covered with earth; and which sometimes the pursuers, through inadvertency, fall into themselves; the passage seems to be taken from Psa 7:15;
and he that rolleth a stone, it will return upon him; that rolls a stone up hill, if he does not take care, it will return back, and fall with great force upon himself; so the mischief which a wicked man labours hard at, as men do in digging a pit, or rolling a stone, in time rolls back upon themselves; the measure they mete out to others is measured to them. Jarchi makes mention of an "hagadah", or exposition, which illustrates this passage, by the case of Abimelech; who slew threescore and ten persons on one stone, and was himself killed with a piece of a millstone cast upon him, Jdg 9:18; this may put in mind of the fable of Sisyphus o, feigned in hell to roll a great stone to the top of a mountain, which presently falling down on his head, made his labour fruitless.
Gill: Pro 26:28 - -- A lying tongue hateth those that are afflicted by it,.... That is, a man of a lying tongue, that is given to lying, hates those that are hurt and cru...
A lying tongue hateth those that are afflicted by it,.... That is, a man of a lying tongue, that is given to lying, hates those that are hurt and crushed by his lies; the reason why he hurts them with his lies is because he hates them; and, having hurt them, he hates them, being made his enemies, and from whom he may expect and be in fear of revenge: moreover, he hates those that are troubled at and disturbed with his lies; or the "contrite" p and humble men: or those who "smite" or "strike" q him, as some render the word, actively; that is, reprove him, and bring him to shame for lying. The words are by some translated, a "contrite" person, or everyone of "the contrite ones, hateth a lying tongue" r; such as are of a broken and of a contrite spirit, and that tremble at the word of God, or are hurt by lies, these abhor a liar. The Targum is,
"a lying tongue bates the ways of truth;''
and the Septuagint, Syriac, and Arabic versions, render it, "a lying tongue hate truth"; and so the Vulgate Latin version, "a lying tongue loves not truth"; for nothing is more contrary to a lie than truth;
and a flattering mouth worketh ruin; both to itself and to the persons flattered by it: or, "makes an impulse" s; a pushing, a driving away; it drives away such as cannot bear its flatteries: and pushes on such that are taken with it, both into sin and into ruin.
expand allCommentary -- Verse Notes / Footnotes
NET Notes -> Pro 26:11; Pro 26:11; Pro 26:12; Pro 26:12; Pro 26:12; Pro 26:12; Pro 26:13; Pro 26:13; Pro 26:14; Pro 26:14; Pro 26:14; Pro 26:15; Pro 26:15; Pro 26:16; Pro 26:16; Pro 26:17; Pro 26:17; Pro 26:17; Pro 26:18; Pro 26:18; Pro 26:19; Pro 26:19; Pro 26:20; Pro 26:20; Pro 26:21; Pro 26:21; Pro 26:22; Pro 26:23; Pro 26:23; Pro 26:23; Pro 26:24; Pro 26:24; Pro 26:24; Pro 26:24; Pro 26:25; Pro 26:25; Pro 26:25; Pro 26:25; Pro 26:25; Pro 26:26; Pro 26:26; Pro 26:26; Pro 26:27; Pro 26:28; Pro 26:28
NET Notes: Pro 26:11 The point is clear: Fools repeat their disgusting mistakes, or to put it another way, whenever we repeat our disgusting mistakes we are fools. The pro...
NET Notes: Pro 26:12 Previous passages in the book of Proverbs all but deny the possibility of hope for the fool. So this proverb is saying there is absolutely no hope for...
NET Notes: Pro 26:13 Heb “in the broad plazas”; NAB, NASB “in the square.” This proverb makes the same point as 22:13, namely, that the sluggard us...
NET Notes: Pro 26:14 The term “turns” is not in the Hebrew text, but is supplied in the translation from the parallelism.
NET Notes: Pro 26:15 The proverb is stating that the sluggard is too lazy to eat; this is essentially the same point made in 19:24 (see the note there).
NET Notes: Pro 26:16 The term means “taste; judgment.” The related verb means “to taste; to perceive,” that is, “to examine by tasting,”...
NET Notes: Pro 26:18 Heb “arrows and death” (so KJV, NASB). This expression can be understood as a nominal hendiadys: “deadly arrows” (so NAB, NIV)...
NET Notes: Pro 26:19 The subject of this proverb is not simply a deceiver, but one who does so out of jest, or at least who claims he was joking afterward. The participle ...
NET Notes: Pro 26:22 The proverb is essentially the same as 18:8; it observes how appealing gossip is.
NET Notes: Pro 26:23 The analogy fits the second line very well. Glaze makes a vessel look beautiful and certainly different from the clay that it actually is. So is one w...
NET Notes: Pro 26:24 Hypocritical words may hide a wicked heart. The proverb makes an observation: One who in reality despises other people will often disguise that with w...
NET Notes: Pro 26:25 “Abomination” means something that is loathed. This is a description applied by the writer, for the hypocritical person would not refer to...
NET Notes: Pro 26:26 The Hebrew verb means “to uncover,” here in the sense of “to reveal; to make known; to expose.” The verse is promising that th...
NET Notes: Pro 26:27 The verse is teaching talionic justice (“an eye for an eye,” etc.), and so the activities described should be interpreted as evil in their...
NET Notes: Pro 26:28 The verse makes it clear that only pain and ruin can come from deception. The statement that the lying tongue “hates those crushed by it” ...
Geneva Bible: Pro 26:12 Seest thou a man wise in his own conceit? [there is] ( g ) more hope of a fool than of him.
( g ) For the fool would rather be counselled than he: al...
Geneva Bible: Pro 26:13 The slothful [man] saith, ( h ) [There is] a lion in the way; a lion [is] in the streets.
( h ) Read (Pro 22:13).
Geneva Bible: Pro 26:19 So [is] the man [that] deceiveth ( i ) his neighbour, and saith, Am not I in sport?
( i ) Who disguises himself to be that which he is not.
Geneva Bible: Pro 26:23 Burning lips and ( k ) a wicked heart [are like] a potsherd covered with silver dross.
( k ) They will soon break out and utter themselves.
Geneva Bible: Pro 26:25 When he speaketh kindly, believe him not: for [there are] ( l ) seven abominations in his heart.
( l ) Meaning many: he uses a certain number for the...
Geneva Bible: Pro 26:26 [Whose] hatred is covered by deceit, his wickedness shall be revealed before the [whole] ( m ) congregation.
( m ) In the assembly of the godly.
expand allCommentary -- Verse Range Notes
TSK Synopsis -> Pro 26:1-28
TSK Synopsis: Pro 26:1-28 - --1 Observations about fools;13 about sluggards;17 and about contentious busy-bodies.
MHCC -> Pro 26:11; Pro 26:12; Pro 26:13; Pro 26:14; Pro 26:15; Pro 26:16; Pro 26:17; Pro 26:18-19; Pro 26:20-22; Pro 26:23; Pro 26:24-26; Pro 26:27; Pro 26:28
MHCC: Pro 26:11 - --The dog is a loathsome emblem of those sinners who return to their vices, 2Pe 2:22.
MHCC: Pro 26:12 - --We see many a one who has some little sense, but is proud of it. This describes those who think their spiritual state to be good, when really it is ve...
MHCC: Pro 26:13 - --The slothful man hates every thing that requires care and labour. But it is foolish to frighten ourselves from real duties by fancied difficulties. Th...
MHCC: Pro 26:14 - --Having seen the slothful man in fear of his work, here we find him in love with his ease. Bodily ease is the sad occasion of many spiritual diseases. ...
MHCC: Pro 26:15 - --The sluggard is now out of his bed, but he might have lain there, for any thing he is likely to bring to pass in his work. It is common for men who wi...
MHCC: Pro 26:16 - --He that takes pains in religion, knows he is working for a good Master, and that his labour shall not be in vain.
MHCC: Pro 26:17 - --To make ourselves busy in other men's matters, is to thrust ourselves into temptation.
MHCC: Pro 26:20-22 - --Contention heats the spirit, and puts families and societies into a flame. And that fire is commonly kindled and kept burning by whisperers and backbi...
MHCC: Pro 26:23 - --A wicked heart disguising itself, is like a potsherd covered with the dross of silver.
MHCC: Pro 26:24-26 - --Always distrust when a man speaks fair unless you know him well. Satan, in his temptations, speaks fair, as he did to Eve; but it is madness to give c...
MHCC: Pro 26:27 - --What pains men take to do mischief to others! but it is digging a pit, it is rolling a stone, hard work; and they prepare mischief to themselves.
MHCC: Pro 26:28 - --There are two sorts of lies equally detestable. A slandering lie, the mischief of this every body sees. A flattering lie, which secretly works ruin. A...
Matthew Henry -> Pro 26:11; Pro 26:12; Pro 26:13; Pro 26:14; Pro 26:15; Pro 26:16; Pro 26:17; Pro 26:18-19; Pro 26:20-22; Pro 26:23; Pro 26:24-26; Pro 26:27; Pro 26:28
Matthew Henry: Pro 26:11 - -- See here, 1. What an abominable thing sin is, and how hateful sometimes it is made to appear, even to the sinner himself. When his conscience is con...
Matthew Henry: Pro 26:12 - -- Here is, 1. A spiritual disease supposed, and that is self-conceit: Seest thou a man? Yes, we see many a one, wise in his own conceit, who has s...
Matthew Henry: Pro 26:13 - -- When a man talks foolishly we say, He talks idly; for none betray their folly more than those who are idle and go about to excuse themselves in thei...
Matthew Henry: Pro 26:14 - -- Having seen the slothful man in fear of his work, here we find him in love with his ease; he lies in his bed on one side till he is weary of that, a...
Matthew Henry: Pro 26:15 - -- The sluggard has now, with much ado, got out of his bed, but he might as well have lain there still for any thing he is likely to bring to pass in h...
Matthew Henry: Pro 26:16 - -- Observe, 1. The high opinion which the sluggard has of himself, notwithstanding the gross absurdity and folly of his slothfulness: He thinks himself...
Matthew Henry: Pro 26:17 - -- 1. That which is here condemned is meddling with strife that belongs not to us. If we must not be hasty to strive in our own cause (Pro 25:8), muc...
Matthew Henry: Pro 26:18-19 - -- See here, 1. How mischievous those are that make no scruple of deceiving their neighbours; they are as madmen that cast firebrands, arrows, and d...
Matthew Henry: Pro 26:20-22 - -- Contention is as a fire; it heats the spirit, burns up all that is good, and puts families and societies into a flame. Now here we are told how that...
Matthew Henry: Pro 26:23 - -- This may be meant either, 1. Of a wicked heart showing itself in burning lips, furious, passionate, outrageous words, burning in malice, and per...
Matthew Henry: Pro 26:24-26 - -- There is cause to complain, not only of the want of sincerity in men's profession of friendship, and that they do not love so well as they pretend n...
Matthew Henry: Pro 26:27 - -- See here, 1. What pains men take to do mischief to others. As they put a force upon themselves by concealing their design with a profession of frien...
Matthew Henry: Pro 26:28 - -- There are two sorts of lies equally detestable: - 1. A slandering lie, which avowedly hates those it is spoken of: A lying tongue hates those that ...
Keil-Delitzsch: Pro 26:11 - --
The series of proverbs regarding fools is continued:
Like a dog which returneth to his vomit,
Is a fool who cometh again with his folly.
שׁב i...
Keil-Delitzsch: Pro 26:12 - --
12 Seest thou a man who is wise in his own eyes?
The fool hath more hope than he.
Regarding the perf. hypotheticum ר×ית , vid ., at Pro 22:...
Keil-Delitzsch: Pro 26:13 - --
There follows now a group of proverbs regarding the slothful:
13 The slothful saith there is a lion without,
A lion in the midst of the streets;
...
Keil-Delitzsch: Pro 26:14 - --
14 The door turneth on its hinges,
And the sluggard on his bed.
The comparison is clear. The door turns itself on its hinges, on which it hangs, i...
Keil-Delitzsch: Pro 26:15 - --
15 The slothful has thrust his hand into the dish,
It is hard for him to bring it back to his mouth again.
A variation of Pro 19:24; the fut. ×™ï...
Keil-Delitzsch: Pro 26:16 - --
16 The sluggard is wise in his own eyes,
More than seven men who give an excellent answer.
Between slothfulness and conceit there exists no inward...
Keil-Delitzsch: Pro 26:17 - --
A series of proverbs which recommend the love of peace, for they present caricatures of the opposite:
17 He seizeth by the ears of a dog passing by...
Keil-Delitzsch: Pro 26:18-19 - --
These verses form a tetrastich:
18 As a man who casteth brands,
And arrows, and death;
19 So is the man who deceiveth his neighbour,
And saith: ...
Keil-Delitzsch: Pro 26:20 - --
There now follow proverbs regarding the nirgân , the slanderer ( vid ., regarding the formation and import of this word at Pro 26:28):
20 Where ...
Keil-Delitzsch: Pro 26:21 - --
21 Black coal to burning coal, and wood to fire;
And a contentious man to stir up strife.
The Venet . translates ï„×—× by καÏβωÌν , a...
Keil-Delitzsch: Pro 26:22 - --
22 The words of the tale-bearer are like dainty morsels;
And they glide down into the innermost parts.
A repetition of Pro 18:8.
Keil-Delitzsch: Pro 26:23 - --
The proverbs next following treat of a cognate theme, hypocrisy (the art of dissembling), which, under a shining [steplang7 gleissen ] exterior,
...
Keil-Delitzsch: Pro 26:24-25 - --
Pro 26:24 and Pro 26:25 form a tetrastich.
24 With his lips the hater dissembleth,
And in his heart he museth deceit.
25 If he maketh his voice a...
Keil-Delitzsch: Pro 26:26 - --
26 Hatred may conceal itself behind deceit:
Its wickedness shall be exposed in the assembly.
Proverbs which begin with the fut. are rarely to be f...
Keil-Delitzsch: Pro 26:27 - --
27 He who diggeth a pit falleth therein;
And he that rolleth up a stone, upon himself it rolleth back.
The thought that destruction prepared for o...
Keil-Delitzsch: Pro 26:28 - --
28 The lying tongue hateth those whom it bruiseth;
And a flattering mouth causeth ruin.
The lxx, Jerome, the Targ., and Syr. render ×™ï¬«× × ×“×...
Constable -> Pro 25:1--29:27; Pro 26:1-28
Constable: Pro 25:1--29:27 - --IV. MAXIMS EXPRESSING WISDOM chs. 25--29
We return now to the proverbs of Solomon (cf. 1:1-22:16). Chapters 25-2...
Constable: Pro 26:1-28 - --2. Fools and folly ch. 26
The analogies in chapter 25 dealt with both wise and foolish conduct, but those in chapter 26 deal mainly with fools and fol...
expand allCommentary -- Other
expand allIntroduction / Outline
JFB: Proverbs (Book Introduction) THE NATURE AND USE OF PROVERBS.--A proverb is a pithy sentence, concisely expressing some well-established truth susceptible of various illustrations ...
TSK: Proverbs (Book Introduction) The wisdom of all ages, from the highest antiquity, has chosen to compress and communicate its lessons in short, compendious sentences, and in poetic ...
TSK: Proverbs 26 (Chapter Introduction) Overview
Pro 26:1, Observations about fools; Pro 26:13, about sluggards; Pro 26:17, and about contentious busy-bodies.
Poole: Proverbs 26 (Chapter Introduction) CHAPTER 26
Rules how to carry it towards fools, Pro 26:1-12 . The slothful man described, Pro 26:13-16 . The character of a contentious man, and of...
MHCC: Proverbs (Book Introduction) The subject of this book may be thus stated by an enlargement on the opening verses. 1. The Proverbs of Solomon, the son of David, king of Israel. 2. ...
Matthew Henry: Proverbs (Book Introduction) An Exposition, With Practical Observations, of The Proverbs
We have now before us, I. A new author, or penman rather, or pen (if you will) made use o...
Constable: Proverbs (Book Introduction) Introduction
Title
The title of this book in the Hebrew Bible is "The Proverbs of Solo...
Constable: Proverbs (Outline) Outline
I. Discourses on wisdom chs. 1-9
A. Introduction to the book 1:1-7
...
Constable: Proverbs Proverbs
Bibliography
Aitken, Kenneth T. Proverbs. Philadelphia: Westminster Press, 1986.
Alden...
Haydock: Proverbs (Book Introduction) THE BOOK OF PROVERBS.
INTRODUCTION.
This book is so called, because it consists of wise and weighty sentences, regulating the morals of men; and...
Gill: Proverbs (Book Introduction) INTRODUCTION TO PROVERBS
This book is called, in some printed Hebrew copies, "Sepher Mishle", the Book of Proverbs; the title of it in the Vulgate ...
