Proverbs 26:21-28

26:21 Like charcoal is to burning coals, and wood to fire,

so is a contentious person ¹  to kindle strife. ² 

26:22 The words of a gossip are like delicious morsels;

they go down into a person’s innermost being. ³ 

26:23 Like a coating of glaze ⁴  over earthenware

are fervent ⁵  lips with an evil heart. ⁶ 

26:24 The one who hates others disguises ⁷  it with his lips,

but he stores up ⁸  deceit within him. ⁹ 

26:25 When ¹⁰  he speaks graciously, ¹¹  do not believe him, ¹² 

for there are seven ¹³  abominations ¹⁴  within him.

26:26 Though his ¹⁵  hatred may be concealed ¹⁶  by deceit,

his evil will be uncovered ¹⁷  in the assembly.

26:27 The one who digs a pit ¹⁸  will fall into it;

the one who rolls a stone – it will come back on him.

26:28 A lying tongue ¹⁹  hates those crushed by it,

and a flattering mouth works ruin. ²⁰ 

[26:21]  ¹ sn Heb “a man of contentions”; NCV, NRSV, NLT “a quarrelsome person.” The expression focuses on the person who is contentious by nature. His quarreling is like piling fuel on a fire that would otherwise go out. This kind of person not only starts strife, but keeps it going.

[26:21]  ² tn The Pilpel infinitive construct לְחַרְחַר (lÿkharkhar) from חָרַר (kharar, “to be hot; to be scorched; to burn”) means “to kindle; to cause to flare up.”

[26:22]  ³ tn The proverb is essentially the same as 18:8; it observes how appealing gossip is.

[26:23]  ⁴ tn The traditional translation of “silver dross” (so KJV, ASV, NASB) never did make much sense because the parallel idea deals with hypocrisy – “fervent lips with an evil heart.” But silver dross would not be used over earthenware – instead it is discarded. Yet the MT clearly has “silver dross” (כֶּסֶף סִיגִים, kesef sigim). Ugaritic turned up a word spsg which means “glaze,” and this found a parallel in Hittite zapzaga[y]a. H. L. Ginsberg repointed the Hebrew text to k’sapsagim, “like glaze,” and this has been adopted by many commentators and recent English versions (e.g., NAB, NIV, NRSV, NLT). The final ם (mem) is then classified as enclitic. See, among others, K. L. Barker, “The Value of Ugaritic for Old Testament Studies,” BSac 133 (1976): 128-29.

[26:23]  ⁵ tn The word translated “fervent” actually means “burning, glowing”; the LXX has “flattering lips” (as if from חָלַק [khalaq] rather than דָּלַק [dalaq]).

[26:23]  ⁶ sn 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 who has evil intent (“heart”) but covers it with glowing speech.

[26:24]  ⁷ tn The Niphal imperfect from נָכַר (nakhar) means “to act [or, treat] as a foreigner [or, stranger]; to misconstrue; to disguise.” The direct object (“it”) is not present in the Hebrew text but is implied. In this passage it means that the hater speaks what is “foreign” to his thought; in other words, he dissembles.

[26:24]  ⁸ tn Or “places; puts; lays up” (cf. KJV, ASV, NASB).

[26:24]  ⁹ tn Heb “within him” (so KJV, ASV) or “in his midst”; NAB “in his inmost being.”

[26:25]  ¹⁰ tn The particle כִּי (ki) is here interpreted with a temporal nuance. It is also possible that it could be read as concessive (so NIV, NLT “Though”).

[26:25]  ¹¹ tn The meaning of the rare Piel form of חָנַן (khanan) is “to make gracious; to make favorable.” The subject is קוֹלוֹ (qolo, “his voice”), a metonymy of cause for what he says. The idea is that what he says is very gracious in its content and its effect.

[26:25]  ¹² sn It may be that the placing of this proverb in this setting is designed to point out that the person speaking graciously is this wicked person who conceals an evil heart. Otherwise it may have in mind a person who has already proven untrustworthy but protests in order to conceal his plans. But even if that were not the connection, the proverb would still warn the disciple not to believe someone just because it sounded wonderful. It will take great discernment to know if there is sincerity behind the person’s words.

[26:25]  ¹³ sn The number “seven” is used in scripture as the complete number. In this passage it is not intended to be literally seven; rather, the expression means that there is complete or total abomination in his heart. Cf. TEV “his heart is filled to the brim with hate.”

[26:25]  ¹⁴ sn “Abomination” means something that is loathed. This is a description applied by the writer, for the hypocritical person would not refer to his plans this way.

[26:26]  ¹⁵ tn The referent is apparently the individual of vv. 24-25.

[26:26]  ¹⁶ tn The form תִּכַּסֶּה (tikkasseh) is the Hitpael imperfect (with assimilation); it is probably passive, meaning “is concealed,” although it could mean “conceals itself” (naturally). Since the proverb uses antithetical parallelism, an imperfect tense nuance of possibility (“may be concealed”) works well here (cf. NIV, NLT).

[26:26]  ¹⁷ sn The Hebrew verb means “to uncover,” here in the sense of “to reveal; to make known; to expose.” The verse is promising that the evil the person has done will be exposed publicly. The common belief that righteousness will ultimately triumph informs this saying.

[26:27]  ¹⁸ sn The verse is teaching talionic justice (“an eye for an eye,” etc.), and so the activities described should be interpreted as evil in their intent. “Digging a pit” would mean laying a trap for someone (the figure of speech would be a metonymy of cause for the effect of ruining someone, if an actual pit is being dug; the figure would be hypocatastasis if digging a pit is being compared to laying a trap, but no pit is being dug). Likewise, “rolling a stone” on someone means to destroy that individual.

[26:28]  ¹⁹ tn Heb “the tongue of deception.” The subject matter of this proverb is deceptive speech. The “tongue of deception” (using a metonymy of cause with an attributive genitive) means that what is said is false. Likewise the “smooth mouth” means that what is said is smooth, flattering.

[26:28]  ²⁰ sn 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” suggests that the sentiments of hatred help the deceiver justify what he says about people. The ruin that he brings is probably on other people, but it could also be taken to include his own ruin.