8. As you highly esteem her, she will raise you to honor.

<hi type="bold">embrace her--</hi>with fond affection.

8. As you highly esteem her, she will raise you to honor. embrace her-- with fond affection.


<hi type="bold">9. ornament--</hi>such as the chaplet or wreath of conquerors.

<hi type="bold">deliver--</hi>(Compare <reference osisRef="Gen.14.20">Ge 14:20</reference>). The allusion to a shield, contained in the Hebrew, suggests protection as well as honor (compare <reference osisRef="Prov.4.6">Pr 4:6</reference>).

9. ornament-- such as the chaplet or wreath of conquerors. deliver-- (Compare Ge 14:20). The allusion to a shield, contained in the Hebrew, suggests protection as well as honor (compare Pr 4:6).


10. (Compare <reference osisRef="Prov.2.1">Pr 2:1</reference>; <reference osisRef="2Cor.3.2">3:2</reference>).

10. (Compare Pr 2:1; 3:2).


<hi type="bold">11-12. way of wisdom--</hi>which it prescribes.

<hi type="bold">led thee--</hi>literally, "caused thee to tread," as a path (<reference osisRef="Ps.107.7">Psa 107:7</reference>).

<hi type="bold">not be straitened--</hi>have ample room (<reference osisRef="Ps.18.36">Psa 18:36</reference>).

11-12. way of wisdom-- which it prescribes. led thee-- literally, "caused thee to tread," as a path (Psa 107:7). not be straitened-- have ample room (Psa 18:36).


13. (Compare <reference osisRef="Prov.3.18">Pr 3:18</reference>). The figure of laying hold with the hand suggests earnest effort.

13. (Compare Pr 3:18). The figure of laying hold with the hand suggests earnest effort.


14. (Compare <reference osisRef="Ps.1.1">Psa 1:1</reference>). Avoid all temptations to the beginning of evil.

14. (Compare Psa 1:1). Avoid all temptations to the beginning of evil.


16-17. The reason is found in the character of sinners, whose zeal to do evil is forcibly depicted (<reference osisRef="Prov.6.4">Pr 6:4</reference>; <reference osisRef="Ps.36.5">Psa 36:5</reference>). They live by flagrant vices (<reference osisRef="Prov.1.13">Pr 1:13</reference>). Some prefer to render, "Their bread is wickedness, their drink violence" (compare <reference osisRef="Job.15.16">Job 15:16</reference>; <reference osisRef="Job.34.7">34:7</reference>).

16-17. The reason is found in the character of sinners, whose zeal to do evil is forcibly depicted (Pr 6:4; Psa 36:5). They live by flagrant vices (Pr 1:13). Some prefer to render, "Their bread is wickedness, their drink violence" (compare Job 15:16; 34:7).


18-19. As shining light increases from twilight to noonday splendor, so the course of the just increases in purity, but that of the wicked is as thickest darkness, in which one knows not on what he stumbles.


20-22. (Compare <reference osisRef="Prov.4.10">Pr 4:10</reference>, <reference osisRef="Prov.4.13">13</reference>; <reference osisRef="Prov.3.8">Pr 3:8</reference>, &c.).

20-22. (Compare Pr 4:10, 13; Pr 3:8, &c.).


<hi type="bold">23. with all diligence--</hi>or, "above," or "more than all," custody (compare Margin), all that is kept (compare <reference osisRef="Ezek.38.7">Eze 38:7</reference>), because the heart is the depository of all wisdom and the source of whatever affects life and character (<reference osisRef="Matt.12.35">Mt 12:35</reference>; <reference osisRef="Matt.15.19">15:19</reference>).

23. with all diligence-- or, "above," or "more than all," custody (compare Margin), all that is kept (compare Eze 38:7), because the heart is the depository of all wisdom and the source of whatever affects life and character (Mt 12:35; 15:19).


<hi type="bold">24. a froward mouth--</hi>that is, a mouth, or words of ill nature. The Hebrew word differs from that used (<reference osisRef="Prov.2.15">Pr 2:15</reference>; 3:32).

<hi type="bold">perverse--</hi>or, "quarreling."

<hi type="bold">lips--</hi>or, "words."

24. a froward mouth-- that is, a mouth, or words of ill nature. The Hebrew word differs from that used (Pr 2:15; 3:32). perverse-- or, "quarreling." lips-- or, "words."


<hi type="bold">25. Let ... before thee--</hi>that is, pursue a sincere and direct purpose, avoiding temptations.

25. Let... before thee-- that is, pursue a sincere and direct purpose, avoiding temptations.


<hi type="bold">26. Ponder--</hi>Consider well; a wise course results from wise forethought.

26. Ponder-- Consider well; a wise course results from wise forethought.


27. (Compare <reference osisRef="Prov.4.25">Pr 4:25</reference>). Avoid all by-paths of evil (<reference osisRef="Deut.2.27">De 2:27</reference>; 17:11). A life of integrity requires attention to heart, speech, eyes, and conduct. <chapter eID="Prov.4"/>

27. (Compare Pr 4:25). Avoid all by-paths of evil (De 2:27; 17:11). A life of integrity requires attention to heart, speech, eyes, and conduct.


<title type="x-s2">CHAPTER 5</title> <title type="x-s3"><reference osisRef="Prov.5.1-Prov.5.23">Pr 5:1-23</reference>. A warning against the seductive arts of wicked women, enforced by considering the advantages of chastity, and the miserable end of the wicked.</title>

1. This connection of wisdom and understanding is frequent (<reference osisRef="Prov.2.2">Pr 2:2</reference>; <reference osisRef="2Cor.3.7">3:7</reference>); the first denotes the use of wise means for wise ends; the other, the exercise of a proper discrimination in their discovery.

CHAPTER 5 Pr 5:1-23. A warning against the seductive arts of wicked women, enforced by considering the advantages of chastity, and the miserable end of the wicked. 1. This connection of wisdom and understanding is frequent (Pr 2:2; 3:7); the first denotes the use of wise means for wise ends; the other, the exercise of a proper discrimination in their discovery.


<hi type="bold">2. regard--</hi>or, "observe."

<hi type="bold">keep--</hi>preserve constantly.

2. regard-- or, "observe." keep-- preserve constantly.


3. (Compare <reference osisRef="Prov.2.16">Pr 2:16</reference>). Her enticing promises are deceitful.

3. (Compare Pr 2:16). Her enticing promises are deceitful.


<hi type="bold">4. her end--</hi>literally, "her future," in sense of reward, what follows (compare <reference osisRef="Ps.37.37">Psa 37:37</reference>; <reference osisRef="Ps.73.17">73:17</reference>). Its nature is evinced by the use of figures, opposite those of <reference osisRef="Prov.5.3">Pr 5:3</reference>. The physical and moral suffering of the deluded profligate are notoriously terrible.

4. her end-- literally, "her future," in sense of reward, what follows (compare Psa 37:37; 73:17). Its nature is evinced by the use of figures, opposite those of Pr 5:3. The physical and moral suffering of the deluded profligate are notoriously terrible.


<hi type="bold">5. feet ... , steps--</hi>that is, course of life ends in death.

5. feet..., steps-- that is, course of life ends in death.


<hi type="bold">6. her ways ... know--</hi>Some prefer, "that she may not ponder the path of life," &c.; but perhaps a better sense is, "her ways are varied, so as to prevent your knowledge of her true character, and so of true happiness."

6. her ways... know-- Some prefer, "that she may not ponder the path of life," &c.; but perhaps a better sense is, "her ways are varied, so as to prevent your knowledge of her true character, and so of true happiness."


8-9. Avoid the slightest temptation.


<hi type="bold">10. wealth--</hi>literally, "strength," or the result of it.

<hi type="bold">labours--</hi>the fruit of thy painful exertions (<reference osisRef="Ps.127.2">Psa 127:2</reference>). There may be a reference to slavery, a commuted punishment for death due the adulterer (<reference osisRef="Deut.22.22">De 22:22</reference>).

10. wealth-- literally, "strength," or the result of it. labours-- the fruit of thy painful exertions (Psa 127:2). There may be a reference to slavery, a commuted punishment for death due the adulterer (De 22:22).


<hi type="bold">11. at the last--</hi>the end, or reward (compare <reference osisRef="Prov.5.4">Pr 5:4</reference>).

<hi type="bold">mourn--</hi>roar in pain.

<hi type="bold">flesh and ... body--</hi>the whole person under incurable disease.

11. at the last-- the end, or reward (compare Pr 5:4). mourn-- roar in pain. flesh and... body-- the whole person under incurable disease.


12-14. The ruined sinner vainly laments his neglect of warning and his sad fate in being brought to public disgrace.


15-20. By figures, in which well, cistern, and fountain [Pr 5:15, 18] represent the wife, and rivers of waters [Pr 5:16] the children, men are exhorted to constancy and satisfaction in lawful conjugal enjoyments. In <reference osisRef="Prov.5.16">Pr 5:16</reference>, fountains (in the plural) rather denote the produce or waters of a spring, literally, "what is from a spring," and corresponds with "rivers of waters."

15-20. By figures, in which well, cistern, and fountain [Pr 5:15, 18] represent the wife, and rivers of waters [Pr 5:16] the children, men are exhorted to constancy and satisfaction in lawful conjugal enjoyments. In Pr 5:16, fountains (in the plural) rather denote the produce or waters of a spring, literally, "what is from a spring," and corresponds with "rivers of waters."


21. The reason, God's eye is on you,


22-23. and He will cause sin to bring its punishment.


<title type="x-s2">CHAPTER 6</title> <title type="x-s3"><reference osisRef="Prov.6.1-Prov.6.35">Pr 6:1-35</reference>. After admonitions against suretyship and sloth (compare <reference osisRef="Prov.6.6-Prov.6.8">Pr 6:6-8</reference>), the character and fate of the wicked generally are set forth, and the writer (<reference osisRef="Prov.6.20-Prov.6.35">Pr 6:20-35</reference>) resumes the warnings against incontinence, pointing out its certain and terrible results. This train of thought seems to intimate the kindred of these vices.</title>

<hi type="bold">1-2. if--</hi>The condition extends through both verses.

<hi type="bold">be surety--</hi>art pledged.

<hi type="bold">stricken ... hand--</hi>bargained (compare <reference osisRef="Job.17.3">Job 17:3</reference>).

<hi type="bold">with a stranger--</hi>that is, for a friend (compare <reference osisRef="Prov.11.15">Pr 11:15</reference>; <reference osisRef="Prov.17.18">17:18</reference>).

CHAPTER 6 Pr 6:1-35. After admonitions against suretyship and sloth (compare Pr 6:6-8), the character and fate of the wicked generally are set forth, and the writer (Pr 6:20-35) resumes the warnings against incontinence, pointing out its certain and terrible results. This train of thought seems to intimate the kindred of these vices. 1-2. if-- The condition extends through both verses. be surety-- art pledged. stricken... hand-- bargained (compare Job 17:3). with a stranger-- that is, for a friend (compare Pr 11:15; 17:18).


<hi type="bold">3. come ... friend--</hi>in his power.

<hi type="bold">humble ... sure thy friend--</hi>urge as a suppliant; that is, induce the friend to provide otherwise for his debt, or secure the surety.

3. come... friend-- in his power. humble... sure thy friend-- urge as a suppliant; that is, induce the friend to provide otherwise for his debt, or secure the surety.


4-5. The danger requires promptness.


6-8. The improvident sluggards usually want sureties. Hence, such are advised to industry by the ant's example.


9-10. Their conduct graphically described;


11. and the fruits of their self-indulgence and indolence presented.

<hi type="bold">as ... travelleth--</hi>literally, "one who walks backwards and forwards," that is, a highwayman.

<hi type="bold">armed man--</hi>that is, one prepared to destroy.

11. and the fruits of their self-indulgence and indolence presented. as... travelleth-- literally, "one who walks backwards and forwards," that is, a highwayman. armed man-- that is, one prepared to destroy.


<hi type="bold">12. A naughty person--</hi>literally, "A man of Belial," or of worthlessness, that is, for good, and so depraved, or wicked (compare <reference osisRef="1Sam.25.25">1Sa 25:25</reference>; <reference osisRef="1Sam.30.22">30:22</reference>, &c.). Idleness and vice are allied. Though indolent in acts, he actively and habitually (walketh) is ill-natured in speech (<reference osisRef="Prov.4.24">Pr 4:24</reference>).

12. A naughty person-- literally, "A man of Belial," or of worthlessness, that is, for good, and so depraved, or wicked (compare 1Sa 25:25; 30:22, &c.). Idleness and vice are allied. Though indolent in acts, he actively and habitually (walketh) is ill-natured in speech (Pr 4:24).


13-14. If, for fear of detection, he does not speak, he uses signs to carry on his intrigues. These signs are still so used in the East.


15. Suddenness aggravates evil (compare <reference osisRef="Prov.6.11">Pr 6:11</reference>; <reference osisRef="Prov.29.1">29:1</reference>).

<hi type="bold">calamity--</hi>literally, "a crushing weight."

<hi type="bold">broken--</hi>shivered as a potter's vessel; utterly destroyed (<reference osisRef="Ps.2.9">Psa 2:9</reference>).

15. Suddenness aggravates evil (compare Pr 6:11; 29:1). calamity-- literally, "a crushing weight." broken-- shivered as a potter's vessel; utterly destroyed (Psa 2:9).


<hi type="bold">16-19. six ... seven--</hi>a mode of speaking to arrest attention (<reference osisRef="Prov.30.15">Pr 30:15</reference>, <reference osisRef="Prov.30.18">18</reference>; <reference osisRef="Job.5.19">Job 5:19</reference>).

16-19. six... seven-- a mode of speaking to arrest attention (Pr 30:15, 18; Job 5:19).


20-23. (Compare <reference osisRef="Prov.1.8">Pr 1:8</reference>; <reference osisRef="1Cor.3.3">3:3</reference>, &c.).

20-23. (Compare Pr 1:8; 3:3, &c.).


24. A specimen of its benefit. By appreciating truth, men are not affected by lying flattery.


25. One of the cautions of this instruction, avoid alluring beauty.

<hi type="bold">take--</hi>or, "ensnare."

<hi type="bold">eyelids--</hi>By painting the lashes, women enhanced beauty.

25. One of the cautions of this instruction, avoid alluring beauty. take-- or, "ensnare." eyelids-- By painting the lashes, women enhanced beauty.


26. The supplied words give a better sense than the old version: "The price of a whore is a piece of bread."

<hi type="bold">adulteress--</hi>(Compare Margin), which the parallel and context (<reference osisRef="Prov.6.29-Prov.6.35">Pr 6:29-35</reference>) sustain. Of similar results of this sin, compare <reference osisRef="Prov.5.9-Prov.5.12">Pr 5:9-12</reference>.

<hi type="bold">will hunt--</hi>alluding to the snares spread by harlots (compare <reference osisRef="Prov.7.6-Prov.7.8">Pr 7:6-8</reference>).

<hi type="bold">precious life--</hi>more valuable than all else.

26. The supplied words give a better sense than the old version: "The price of a whore is a piece of bread." adulteress-- (Compare Margin), which the parallel and context (Pr 6:29-35) sustain. Of similar results of this sin, compare Pr 5:9-12. will hunt-- alluding to the snares spread by harlots (compare Pr 7:6-8). precious life-- more valuable than all else.


27-29. The guilt and danger most obvious.


30-31. Such a thief is pitied, though heavily punished.


<hi type="bold">32. lacketh understanding--</hi>or, "heart"; destitute of moral principle and prudence.

32. lacketh understanding-- or, "heart"; destitute of moral principle and prudence.


<hi type="bold">33. dishonour--</hi>or, "shame," as well as hurt of body (<reference osisRef="Prov.3.35">Pr 3:35</reference>).

<hi type="bold">reproach ... away--</hi>No restitution will suffice;

33. dishonour-- or, "shame," as well as hurt of body (Pr 3:35). reproach... away-- No restitution will suffice;


34-35. nor any terms of reconciliation be admitted.

<hi type="bold">regard--</hi>or, "accept" any ransom. <chapter eID="Prov.6"/>

34-35. nor any terms of reconciliation be admitted. regard-- or, "accept" any ransom.


<title type="x-s2">CHAPTER 7</title> <title type="x-s3"><reference osisRef="Prov.7.1-Prov.7.27">Pr 7:1-27</reference>. The subject continued, by a delineation of the arts of strange women, as a caution to the unwary.</title>

1-4. Similar calls (<reference osisRef="Prov.3.1-Prov.3.4">Pr 3:1-3; 4</reference>:10, &c.).

CHAPTER 7 Pr 7:1-27. The subject continued, by a delineation of the arts of strange women, as a caution to the unwary. 1-4. Similar calls (Pr 3:1-3; 4:10, &c.).


5. The design of the teaching (compare <reference osisRef="Prov.2.16">Pr 2:16</reference>; 6:24).

5. The design of the teaching (compare Pr 2:16; 6:24).


<hi type="bold">6. For--</hi>or, "Since," introducing an example to illustrate the warning, which, whether a narrative or a parable, is equally pertinent.

<hi type="bold">window--</hi>or, "opening"

<hi type="bold">looked--</hi>literally, "watched earnestly" (<reference osisRef="Judg.5.28">Jud 5:28</reference>).

<hi type="bold">casement--</hi>or, "lattice."

6. For-- or, "Since," introducing an example to illustrate the warning, which, whether a narrative or a parable, is equally pertinent. window-- or, "opening" looked-- literally, "watched earnestly" (Jud 5:28). casement-- or, "lattice."


<hi type="bold">7. simple--</hi>as in <reference osisRef="Prov.1.4">Pr 1:4</reference>.

<hi type="bold">void of, &c.--</hi>(Compare <reference osisRef="Prov.6.32">Pr 6:32</reference>).

7. simple-- as in Pr 1:4. void of, &c.-- (Compare Pr 6:32).


<hi type="bold">8. her corner--</hi>where she was usually found.

<hi type="bold">went ... house--</hi>implying, perhaps, confidence in himself by his manner, as denoted in the word

<hi type="bold">went--</hi>literally, "tread pompously."

8. her corner-- where she was usually found. went... house-- implying, perhaps, confidence in himself by his manner, as denoted in the word went-- literally, "tread pompously."


9. The time, twilight, ending in darkness.

<hi type="bold">black ... night--</hi>literally, "pupil," or, "eye," that is, middle of night.

9. The time, twilight, ending in darkness. black... night-- literally, "pupil," or, "eye," that is, middle of night.


<hi type="bold">10. attire--</hi>that of harlots was sometimes peculiar.

<hi type="bold">subtile--</hi>or, "wary," "cunning."

10. attire-- that of harlots was sometimes peculiar. subtile-- or, "wary," "cunning."


<hi type="bold">11-12. loud--</hi>or, "noisy," "bustling."

<hi type="bold">stubborn--</hi>not submissive.

<hi type="bold">without ... streets, ... corner--</hi>(Compare <reference osisRef="1Tim.5.13">1Ti 5:13</reference>; <reference osisRef="Titus.2.5">Tit 2:5</reference>).

11-12. loud-- or, "noisy," "bustling." stubborn-- not submissive. without... streets,... corner-- (Compare 1Ti 5:13; Tit 2:5).


13-15. The preparations for a feast do not necessarily imply peculiar religious professions. The offerer retained part of the victim for a feast (<reference osisRef="Lev.3.9">Le 3:9</reference>, &c.). This feast she professes was prepared for him whom she boldly addresses as one sought specially to partake of it.

13-15. The preparations for a feast do not necessarily imply peculiar religious professions. The offerer retained part of the victim for a feast (Le 3:9, &c.). This feast she professes was prepared for him whom she boldly addresses as one sought specially to partake of it.


<hi type="bold">16-17. my bed--</hi>or, "couch," adorned in the costliest manner.

16-17. my bed-- or, "couch," adorned in the costliest manner.


18-20. There is no fear of discovery.


<hi type="bold">21. caused ... yield--</hi>or, "inclines."

<hi type="bold">flattering--</hi>(Compare <reference osisRef="Prov.5.3">Pr 5:3</reference>).

<hi type="bold">forced him--</hi>by persuasion overcoming his scruples.

21. caused... yield-- or, "inclines." flattering-- (Compare Pr 5:3). forced him-- by persuasion overcoming his scruples.


<hi type="bold">22. straightway--</hi>quickly, either as ignorant of danger, or incapable of resistance.

22. straightway-- quickly, either as ignorant of danger, or incapable of resistance.


<hi type="bold">23. Till--</hi>He is now caught (<reference osisRef="Prov.6.26">Pr 6:26</reference>).

23. Till-- He is now caught (Pr 6:26).


24. The inferential admonition is followed (<reference osisRef="Prov.7.26">Pr 7:26</reference>, <reference osisRef="Prov.7.27">27</reference>), by a more general allegation of the evils of this vice.

24. The inferential admonition is followed (Pr 7:26, 27), by a more general allegation of the evils of this vice.


26-27. Even the mightiest fail to resist her deathly allurements. <chapter eID="Prov.7"/>


<title type="x-s2">CHAPTER 8</title> <title type="x-s3"><reference osisRef="Prov.8.1-Prov.8.36">Pr 8:1-36</reference>. Contrasted with sensual allurements are the advantages of divine wisdom, which publicly invites men, offers the best principles of life, and the most valuable benefits resulting from receiving her counsels. Her relation to the divine plans and acts is introduced, as in <reference osisRef="Prov.3.19">Pr 3:19</reference>, <reference osisRef="Prov.3.20">20</reference>, though more fully, to commend her desirableness for men, and the whole is closed by an assurance that those finding her find God's favor, and those neglecting ruin themselves. Many regard the passage as a description of the Son of God by the title, Wisdom, which the older Jews used (and by which He is called in <reference osisRef="Luke.11.49">Lu 11:49</reference>), as <reference osisRef="John.1.1">Joh 1:1</reference>, &c., describes Him by that of Logos, the Word. But the passage may be taken as a personification of wisdom: for, (1) Though described as with God, wisdom is not asserted to be God. (2) The use of personal attributes is equally consistent with a personification, as with the description of a real person. (3) The personal pronouns used accord with the gender (feminine) of wisdom constantly, and are never changed to that of the person meant, as sometimes occurs in a corresponding use of spirit, which is neuter in Greek, but to which masculine pronouns are often applied (<reference osisRef="John.16.14">Joh 16:14</reference>), when the acts of the Holy Spirit are described. (4) Such a personification is agreeable to the style of this book (compare <reference osisRef="Prov.1.20">Pr 1:20</reference>; <reference osisRef="1Cor.3.16">3:16</reference>, <reference osisRef="1Cor.3.17">17</reference>; <reference osisRef="1Cor.4.8">4:8</reference>; 6:20-22; <reference osisRef="1Cor.9.1-1Cor.9.4">9:1-4</reference>), whereas no prophetical or other allusions to the Saviour or the new dispensation are found among the quotations of this book in the New Testament, and unless this be such, none exist. (5) Nothing is lost as to the importance of this passage, which still remains a most ornate and also solemn and impressive teaching of inspiration on the value of wisdom.</title>

1-4. The publicity and universality of the call contrast with the secrecy and intrigues of the wicked (<reference osisRef="Prov.7.8">Pr 7:8</reference>, &c.).

CHAPTER 8 Pr 8:1-36. Contrasted with sensual allurements are the advantages of divine wisdom, which publicly invites men, offers the best principles of life, and the most valuable benefits resulting from receiving her counsels. Her relation to the divine plans and acts is introduced, as in Pr 3:19, 20, though more fully, to commend her desirableness for men, and the whole is closed by an assurance that those finding her find God's favor, and those neglecting ruin themselves. Many regard the passage as a description of the Son of God by the title, Wisdom, which the older Jews used (and by which He is called in Lu 11:49), as Joh 1:1, &c., describes Him by that of Logos, the Word. But the passage may be taken as a personification of wisdom: for, (1) Though described as with God, wisdom is not asserted to be God. (2) The use of personal attributes is equally consistent with a personification, as with the description of a real person. (3) The personal pronouns used accord with the gender (feminine) of wisdom constantly, and are never changed to that of the person meant, as sometimes occurs in a corresponding use of spirit, which is neuter in Greek, but to which masculine pronouns are often applied (Joh 16:14), when the acts of the Holy Spirit are described. (4) Such a personification is agreeable to the style of this book (compare Pr 1:20; 3:16, 17; 4:8; 6:20-22; 9:1-4), whereas no prophetical or other allusions to the Saviour or the new dispensation are found among the quotations of this book in the New Testament, and unless this be such, none exist. (5) Nothing is lost as to the importance of this passage, which still remains a most ornate and also solemn and impressive teaching of inspiration on the value of wisdom. 1-4. The publicity and universality of the call contrast with the secrecy and intrigues of the wicked (Pr 7:8, &c.).


<hi type="bold">5. wisdom--</hi>literally, "subtilty" in a good sense, or, "prudence."

<hi type="bold">fools--</hi>as <reference osisRef="Prov.1.22">Pr 1:22</reference>.

5. wisdom-- literally, "subtilty" in a good sense, or, "prudence." fools-- as Pr 1:22.


<hi type="bold">6. excellent things--</hi>or, "plain," "manifest."

<hi type="bold">opening ... things--</hi>upright words.

6. excellent things-- or, "plain," "manifest." opening... things-- upright words.


<hi type="bold">7. For ... truth--</hi>literally, "My palate shall meditate," or (as Orientals did) "mutter," my thoughts expressed only to myself are truth.

<hi type="bold">wickedness--</hi>specially falsehood, as opposed to truth.

7. For... truth-- literally, "My palate shall meditate," or (as Orientals did) "mutter," my thoughts expressed only to myself are truth. wickedness-- specially falsehood, as opposed to truth.


<hi type="bold">8. in righteousness--</hi>or, "righteous" (<reference osisRef="Ps.9.8">Psa 9:8</reference>,<reference osisRef="Ps.11.7">11:7</reference>).

<hi type="bold">froward--</hi>literally, "twisted," or contradictory, that is, to truth.

8. in righteousness-- or, "righteous" (Psa 9:8,11:7). froward-- literally, "twisted," or contradictory, that is, to truth.


<hi type="bold">9. plain ... understandeth--</hi>easily seen by those who apply their minds.

<hi type="bold">that find--</hi>implying search.

9. plain... understandeth-- easily seen by those who apply their minds. that find-- implying search.


<hi type="bold">10. not silver--</hi>preferable to it, so last clause implies comparison.

10. not silver-- preferable to it, so last clause implies comparison.


11. (Compare <reference osisRef="Prov.3.14">Pr 3:14</reference>, <reference osisRef="Prov.3.15">15</reference>).

11. (Compare Pr 3:14, 15).


<hi type="bold">12. prudence--</hi>as in <reference osisRef="Prov.8.5">Pr 8:5</reference>. The connection of "wisdom" and "prudence" is that of the dictates of sound wisdom and its application.

<hi type="bold">find ... inventions--</hi>or, "devices," "discreet ways" (<reference osisRef="Prov.1.4">Pr 1:4</reference>).

12. prudence-- as in Pr 8:5. The connection of "wisdom" and "prudence" is that of the dictates of sound wisdom and its application. find... inventions-- or, "devices," "discreet ways" (Pr 1:4).


13. For such is the effect of the fear of God, by which hatred to evil preserves from it.

<hi type="bold">froward mouth--</hi>or, "speech" (<reference osisRef="Prov.2.12">Pr 2:12</reference>; <reference osisRef="2Cor.6.14">6:14</reference>).

13. For such is the effect of the fear of God, by which hatred to evil preserves from it. froward mouth-- or, "speech" (Pr 2:12; 6:14).


14. It also gives the elements of good character in counsel.

<hi type="bold">sound wisdom--</hi>(<reference osisRef="Prov.2.7">Pr 2:7</reference>).

<hi type="bold">I ... strength--</hi>or, "As for me, understanding is strength to me," the source of power (<reference osisRef="Eccl.9.16">Ec 9:16</reference>); good judgment gives more efficiency to actions;

14. It also gives the elements of good character in counsel. sound wisdom-- (Pr 2:7). I... strength-- or, "As for me, understanding is strength to me," the source of power (Ec 9:16); good judgment gives more efficiency to actions;


15-16. of which a wisely conducted government is an example.


<hi type="bold">17. early--</hi>or, "diligently," which may include the usual sense of early in life.

17. early-- or, "diligently," which may include the usual sense of early in life.


<hi type="bold">18. durable riches ... righteousness--</hi>Such are the "riches," enduring sources of happiness in moral possessions (compare <reference osisRef="Prov.3.16">Pr 3:16</reference>).

18. durable riches... righteousness-- Such are the "riches," enduring sources of happiness in moral possessions (compare Pr 3:16).


19. (Compare <reference osisRef="Prov.8.11">Pr 8:11</reference>; <reference osisRef="Prov.3.16">3:16</reference>).

19. (Compare Pr 8:11; 3:16).


20-21. The courses in which wisdom leads conduct to a true present prosperity (<reference osisRef="Prov.23.5">Pr 23:5</reference>).

20-21. The courses in which wisdom leads conduct to a true present prosperity (Pr 23:5).


22-31. Strictly, God's attributes are part of Himself. Yet, to the poetical structure of the whole passage, this commendation of wisdom is entirely consonant. In order of time all His attributes are coincident and eternal as Himself. But to set forth the importance of wisdom as devising the products of benevolence and power, it is here assigned a precedence. As it has such in divine, so should it be desired in human, affairs (compare <reference osisRef="Prov.3.19">Pr 3:19</reference>).

<hi type="bold">possessed--</hi>or, "created"; in either sense, the idea of precedence.

<hi type="bold">in the beginning--</hi>or simply, "beginning," in apposition with "me."

<hi type="bold">before ... of old--</hi>preceding the most ancient deeds.

22-31. Strictly, God's attributes are part of Himself. Yet, to the poetical structure of the whole passage, this commendation of wisdom is entirely consonant. In order of time all His attributes are coincident and eternal as Himself. But to set forth the importance of wisdom as devising the products of benevolence and power, it is here assigned a precedence. As it has such in divine, so should it be desired in human, affairs (compare Pr 3:19). possessed-- or, "created"; in either sense, the idea of precedence. in the beginning-- or simply, "beginning," in apposition with "me." before... of old-- preceding the most ancient deeds.


32-36. Such an attribute men are urged to seek.


<title type="x-s2">CHAPTER 9</title> <title type="x-s3"><reference osisRef="Prov.9.1-Prov.9.18">Pr 9:1-18</reference>. The commendation of wisdom is continued, under the figure of a liberal host, and its provisions under that of a feast (compare <reference osisRef="Luke.14.16-Luke.14.24">Lu 14:16-24</reference>). The character of those who are invited is followed by a contrasted description of the rejectors of good counsel; and with the invitations of wisdom are contrasted the allurement of the wicked woman.</title>

<hi type="bold">1. house--</hi>(compare <reference osisRef="Prov.8.34">Pr 8:34</reference>).

<hi type="bold">her--</hi>or, "its" (the house).

<hi type="bold">seven pillars--</hi>the number seven for many, or a sufficiency (<reference osisRef="Prov.6.31">Pr 6:31</reference>).

CHAPTER 9 Pr 9:1-18. The commendation of wisdom is continued, under the figure of a liberal host, and its provisions under that of a feast (compare Lu 14:16-24). The character of those who are invited is followed by a contrasted description of the rejectors of good counsel; and with the invitations of wisdom are contrasted the allurement of the wicked woman. 1. house-- (compare Pr 8:34). her-- or, "its" (the house). seven pillars-- the number seven for many, or a sufficiency (Pr 6:31).


<hi type="bold">2. mingled--</hi>to enhance the flavor (<reference osisRef="Prov.23.30">Pr 23:30</reference>; <reference osisRef="Isa.5.22">Is 5:22</reference>).

<hi type="bold">furnished--</hi>literally, "set out," "arranged."

2. mingled-- to enhance the flavor (Pr 23:30; Is 5:22). furnished-- literally, "set out," "arranged."


<hi type="bold">3. maidens--</hi>servants to invite (compare <reference osisRef="Ps.68.11">Psa 68:11</reference>; <reference osisRef="Isa.40.9">Is 40:9</reference>).

<hi type="bold">highest places--</hi>ridges of heights, conspicuous places.

3. maidens-- servants to invite (compare Psa 68:11; Is 40:9). highest places-- ridges of heights, conspicuous places.


4-6. (Compare <reference osisRef="Prov.1.4">Pr 1:4</reference>; 6:32). Wisdom not only supplies right but forbids wrong principles.

4-6. (Compare Pr 1:4; 6:32). Wisdom not only supplies right but forbids wrong principles.


<hi type="bold">7-8. shame--</hi>(Compare <reference osisRef="Prov.3.35">Pr 3:35</reference>).

<hi type="bold">a blot--</hi>or, "stain on character." Both terms denote the evil done by others to one whose faithfulness secures a wise man's love.

7-8. shame-- (Compare Pr 3:35). a blot-- or, "stain on character." Both terms denote the evil done by others to one whose faithfulness secures a wise man's love.


9. The more a wise man learns, the more he loves wisdom.


10. (Compare <reference osisRef="Prov.1.7">Pr 1:7</reference>).

<hi type="bold">of the holy--</hi>literally, "holies," persons or things, or both. This knowledge gives right perception.

10. (Compare Pr 1:7). of the holy-- literally, "holies," persons or things, or both. This knowledge gives right perception.


11. (Compare Pr 3:16-18; 4:<reference osisRef="Prov.18.10">10</reference>).

11. (Compare Pr 3:16-18; 4:10).


12. You are mainly concerned in your own conduct.


<hi type="bold">13. foolish woman--</hi>or literally, "woman of folly," specially manifested by such as are described.

<hi type="bold">clamorous--</hi>or, "noisy" (<reference osisRef="Prov.7.11">Pr 7:11</reference>).

<hi type="bold">knoweth nothing--</hi>literally, "knoweth not what," that is, is right and proper.

13. foolish woman-- or literally, "woman of folly," specially manifested by such as are described. clamorous-- or, "noisy" (Pr 7:11). knoweth nothing-- literally, "knoweth not what," that is, is right and proper.


<hi type="bold">14. on a seat--</hi>literally, "throne," takes a prominent place, impudently and haughtily.

14. on a seat-- literally, "throne," takes a prominent place, impudently and haughtily.


15-16. to allure those who are right-minded, and who are addressed as in <reference osisRef="Prov.9.4">Pr 9:4</reference>, as

<hi type="bold">simple--</hi>that is, easily led (<reference osisRef="Prov.1.4">Pr 1:4</reference>) and unsettled, though willing to do right.

15-16. to allure those who are right-minded, and who are addressed as in Pr 9:4, as simple-- that is, easily led (Pr 1:4) and unsettled, though willing to do right.


17. The language of a proverb, meaning that forbidden delights are sweet and pleasant, as fruits of risk and danger.


18. (Compare <reference osisRef="Prov.2.18">Pr 2:18</reference>, 19; 7:27). <chapter eID="Prov.9"/>

18. (Compare Pr 2:18, 19; 7:27).


<title type="x-s2">CHAPTER 10</title> <title type="x-s3"><reference osisRef="Prov.10.1-Prov.10.32">Pr 10:1-32</reference>. Here begins the second part of the book, Pr 10:1-22:16, which, with the third, Pr 22:16-25:28, contains series of proverbs whose sense is complete in one or two verses, and which, having no logical connection, admit of no analysis. The parallelisms of Pr 10:<reference osisRef="1Cor.15.33">1-15:33</reference> are mostly antithetic; and those of Pr 16:1-22:16, synthetic. The evidences of art in the structure are very clear, and indicate, probably, a purpose of facilitating the labor of memorizing.</title>

<hi type="bold">1. wise [and] foolish--</hi>as they follow or reject the precepts of wisdom.

<hi type="bold">maketh ... father--</hi>or, "gladdens a father."

<hi type="bold">heaviness--</hi>or, "grief."

CHAPTER 10 Pr 10:1-32. Here begins the second part of the book, Pr 10:1-22:16, which, with the third, Pr 22:16-25:28, contains series of proverbs whose sense is complete in one or two verses, and which, having no logical connection, admit of no analysis. The parallelisms of Pr 10:1-15:33 are mostly antithetic; and those of Pr 16:1-22:16, synthetic. The evidences of art in the structure are very clear, and indicate, probably, a purpose of facilitating the labor of memorizing. 1. wise [and] foolish-- as they follow or reject the precepts of wisdom. maketh... father-- or, "gladdens a father." heaviness-- or, "grief."


<hi type="bold">2. Treasures ... nothing--</hi>that is, Ill-gotten gains give no true happiness (compare <reference osisRef="Prov.4.17">Pr 4:17</reference>; <reference osisRef="Matt.6.19">Mt 6:19</reference>).

<hi type="bold">righteousness--</hi>especially beneficence (<reference osisRef="Ps.112.9">Psa 112:9</reference>).

<hi type="bold">death--</hi>the greatest of all evils.

2. Treasures... nothing-- that is, Ill-gotten gains give no true happiness (compare Pr 4:17; Mt 6:19). righteousness-- especially beneficence (Psa 112:9). death-- the greatest of all evils.


3. (Compare <reference osisRef="Ps.37.16-Ps.37.20">Psa 37:16-20</reference>). The last clause is better: "He will repel the greedy desires of the wicked."

3. (Compare Psa 37:16-20). The last clause is better: "He will repel the greedy desires of the wicked."


<hi type="bold">4. slack--</hi>literally, "deceitful," failing of its purpose (compare <reference osisRef="Hos.7.16">Ho 7:16</reference>).

<hi type="bold">maketh rich--</hi>(compare <reference osisRef="Prov.10.22">Pr 10:22</reference>).

4. slack-- literally, "deceitful," failing of its purpose (compare Ho 7:16). maketh rich-- (compare Pr 10:22).


<hi type="bold">5. son--</hi>as <reference osisRef="Prov.1.8">Pr 1:8</reference>, <reference osisRef="1Cor.1.10">10</reference>, and often.

<hi type="bold">sleepeth--</hi>in indolence, and not for rest.

<hi type="bold">causeth shame--</hi>literally, "is base" (compare <reference osisRef="Prov.14.35">Pr 14:35</reference>; <reference osisRef="Prov.17.2">17:2</reference>).

5. son-- as Pr 1:8, 10, and often. sleepeth-- in indolence, and not for rest. causeth shame-- literally, "is base" (compare Pr 14:35; 17:2).


<hi type="bold">6. Blessings--</hi>literally, "Praises." The last clause is better: "The mouth of the wicked covereth (or concealeth) violence (or mischievous devices)" to be executed in due time (<reference osisRef="Ps.5.9">Psa 5:9</reference>; <reference osisRef="Ps.10.7">10:7</reference>; <reference osisRef="Rom.3.14">Ro 3:14</reference>), and hence has no praises (compare <reference osisRef="Prov.10.11">Pr 10:11</reference>).

6. Blessings-- literally, "Praises." The last clause is better: "The mouth of the wicked covereth (or concealeth) violence (or mischievous devices)" to be executed in due time (Psa 5:9; 10:7; Ro 3:14), and hence has no praises (compare Pr 10:11).


<hi type="bold">7. blessed--</hi>literally, "for a blessing," or praise.

<hi type="bold">shall rot--</hi>literally, "be worm-eaten," useless and disgusting.

7. blessed-- literally, "for a blessing," or praise. shall rot-- literally, "be worm-eaten," useless and disgusting.


<hi type="bold">8. wise, &c.--</hi>(compare <reference osisRef="Prov.9.8">Pr 9:8</reference>, <reference osisRef="Prov.9.16">9, 16</reference>), opposed to

<hi type="bold">prating fool--</hi>or, "fool of lips of wicked language."

<hi type="bold">fall--</hi>headlong, suddenly.

8. wise, &c.-- (compare Pr 9:8, 9, 16), opposed to prating fool-- or, "fool of lips of wicked language." fall-- headlong, suddenly.


<hi type="bold">9. perverteth his ways--</hi>acts deceitfully.

<hi type="bold">known--</hi>discovered and punished.

9. perverteth his ways-- acts deceitfully. known-- discovered and punished.


10. Two vices contrasted; hypocrisy, or insinuating evil against one (<reference osisRef="Prov.6.13">Pr 6:13</reference>; <reference osisRef="Ps.35.19">Psa 35:19</reference>), and rashness of speech. In each case, the results are on the evildoers.

10. Two vices contrasted; hypocrisy, or insinuating evil against one (Pr 6:13; Psa 35:19), and rashness of speech. In each case, the results are on the evildoers.


<hi type="bold">11. a well--</hi>or, "source" of good to himself and others (<reference osisRef="John.7.37">Joh 7:37</reference>, <reference osisRef="John.7.38">38</reference>). On last clause, see on <reference osisRef="Prov.10.6">Pr 10:6</reference>.

11. a well-- or, "source" of good to himself and others (Joh 7:37, 38). On last clause, see on Pr 10:6.


<hi type="bold">12. strifes--</hi>or, "litigations."

<hi type="bold">covereth--</hi>by forgiveness and forbearance.

12. strifes-- or, "litigations." covereth-- by forgiveness and forbearance.


<hi type="bold">13. In the lips ... found--</hi>hence, not beaten, as the wicked-speaking fool.

<hi type="bold">void of understanding--</hi>(<reference osisRef="Prov.6.32">Pr 6:32</reference>; <reference osisRef="Prov.7.7">7:7</reference>).

13. In the lips... found-- hence, not beaten, as the wicked-speaking fool. void of understanding-- (Pr 6:32; 7:7).


<hi type="bold">14. lay up knowledge--</hi>that is, as treasures for good use.

<hi type="bold">mouth ... destruction--</hi>or, "as to the mouth," &c., destruction is near; they expose themselves to evil by prating.

14. lay up knowledge-- that is, as treasures for good use. mouth... destruction-- or, "as to the mouth," &c., destruction is near; they expose themselves to evil by prating.


15. Both by trusting in "uncertain riches" (<reference osisRef="1Tim.6.17">1Ti 6:17</reference>), or by the evils of poverty (<reference osisRef="Prov.30.9">Pr 30:9</reference>), men, not fearing God, fall into dangers.

15. Both by trusting in "uncertain riches" (1Ti 6:17), or by the evils of poverty (Pr 30:9), men, not fearing God, fall into dangers.


16. The industry of the righteous is alone truly successful, while the earnings of the wicked tempt and lead to sin.


<hi type="bold">17. keepeth--</hi>observes (<reference osisRef="Prov.3.18">Pr 3:18</reference>; <reference osisRef="Prov.4.22">4:22</reference>).

<hi type="bold">refuseth--</hi>or, "turns from reproof," which might direct him aright.

17. keepeth-- observes (Pr 3:18; 4:22). refuseth-- or, "turns from reproof," which might direct him aright.


18. Both vices must one day be known and punished, and hence their folly.


19. Much speech involves risk of sin; hence the wisdom of restraining the tongue (<reference osisRef="Ps.39.1">Psa 39:1</reference>; <reference osisRef="Jas.1.26">Jas 1:26</reference>).

19. Much speech involves risk of sin; hence the wisdom of restraining the tongue (Psa 39:1; Jas 1:26).


20. Right speech is the fruit of a good heart, but the wicked show theirs to be useless.


21. Fools not only fail to benefit others, as do the righteous, but procure their own ruin (compare <reference osisRef="Prov.10.11">Pr 10:11</reference>, <reference osisRef="Prov.10.17">17</reference>; <reference osisRef="Hos.4.6">Ho 4:6</reference>).

21. Fools not only fail to benefit others, as do the righteous, but procure their own ruin (compare Pr 10:11, 17; Ho 4:6).


<hi type="bold">22. it maketh, &c.--</hi>"it" is emphatic. Riches from God are without the sorrow of ill-gotten wealth (compare <reference osisRef="Eccl.2.21-Eccl.2.23">Ec 2:21-23</reference>; <reference osisRef="1Tim.6.9">1Ti 6:9</reference>, 10, 17).

22. it maketh, &c.-- "it" is emphatic. Riches from God are without the sorrow of ill-gotten wealth (compare Ec 2:21-23; 1Ti 6:9, 10, 17).


23. Sin is the pleasure of the wicked; wisdom that of the good.


<hi type="bold">24. it--</hi>the very thing. The wicked get dreaded evil; the righteous, desired good.

24. it-- the very thing. The wicked get dreaded evil; the righteous, desired good.


25. (Compare <reference osisRef="Ps.1.4">Psa 1:4</reference>; 37:9, 10, 36).

<hi type="bold">righteous ... foundation--</hi>well laid and firm (<reference osisRef="Matt.7.24">Mt 7:24</reference>, <reference osisRef="Matt.7.25">25</reference>).

25. (Compare Psa 1:4; 37:9, 10, 36). righteous... foundation-- well laid and firm (Mt 7:24, 25).


26. that is, causes vexation.


27. (Compare <reference osisRef="Prov.9.11">Pr 9:11</reference>; <reference osisRef="Ps.55.23">Psa 55:23</reference>).

27. (Compare Pr 9:11; Psa 55:23).


<hi type="bold">28. gladness--</hi>in confidence of realizing it.

<hi type="bold">expectation ... perish--</hi>in disappointment.

28. gladness-- in confidence of realizing it. expectation... perish-- in disappointment.


<hi type="bold">29. The way, &c.--</hi>that is, God's providence sustains the righteous and overthrows the wicked (<reference osisRef="Hos.14.9">Ho 14:9</reference>).

29. The way, &c.-- that is, God's providence sustains the righteous and overthrows the wicked (Ho 14:9).


30. (Compare <reference osisRef="Prov.12.3">Pr 12:3</reference>; Psa 37:9-11; 102:28).

<hi type="bold">earth--</hi>or, "land of promise."

30. (Compare Pr 12:3; Psa 37:9-11; 102:28). earth-- or, "land of promise."


<hi type="bold">31. bringeth forth--</hi>literally, "germinates" as a plant.

<hi type="bold">froward--</hi>(Compare <reference osisRef="Prov.2.12">Pr 2:12</reference>, <reference osisRef="2Cor.2.14">14</reference>).

<hi type="bold">cut off--</hi>as an unproductive plant.

31. bringeth forth-- literally, "germinates" as a plant. froward-- (Compare Pr 2:12, 14). cut off-- as an unproductive plant.


<hi type="bold">32. know--</hi>regard and provide for (<reference osisRef="Ps.1.6">Psa 1:6</reference>).

<hi type="bold">frowardness--</hi>all kinds of deceit and ill-nature. The word is plural. <chapter eID="Prov.10"/>

32. know-- regard and provide for (Psa 1:6). frowardness-- all kinds of deceit and ill-nature. The word is plural.


<title type="x-s2">CHAPTER 11</title>
 <reference osisRef="Prov.11.1-Prov.11.31">Pr 11:1-31</reference>.

1. (Compare Margin). The Hebrews used stones for weights.

<hi type="bold">just--</hi>complete in measure.

CHAPTER 11 Pr 11:1-31. 1. (Compare Margin). The Hebrews used stones for weights. just-- complete in measure.


2. Self-conceit is unteachable; the humble grow wise (compare <reference osisRef="Prov.16.18">Pr 16:18</reference>; <reference osisRef="Prov.18.12">18:12</reference>).

2. Self-conceit is unteachable; the humble grow wise (compare Pr 16:18; 18:12).


<hi type="bold">3. guide--</hi>to lead, as a shepherd (<reference osisRef="Prov.6.7">Pr 6:7</reference>; <reference osisRef="Ps.78.52">Psa 78:52</reference>).

<hi type="bold">perverseness--</hi>ill-nature.

<hi type="bold">destroy--</hi>with violence.

3. guide-- to lead, as a shepherd (Pr 6:7; Psa 78:52). perverseness-- ill-nature. destroy-- with violence.


4. (Compare <reference osisRef="Prov.10.2">Pr 10:2</reference>).

<hi type="bold">wrath--</hi>that is, of God.

4. (Compare Pr 10:2). wrath-- that is, of God.


<hi type="bold">5. direct--</hi>or, "make plain"; wicked ways are not plain (<reference osisRef="Prov.13.17">Pr 13:17</reference>).

5. direct-- or, "make plain"; wicked ways are not plain (Pr 13:17).


<hi type="bold">6. deliver them--</hi>that is, from evil, which the wicked suffer by their own doings (<reference osisRef="Prov.5.22">Pr 5:22</reference>; <reference osisRef="Ps.9.16">Psa 9:16</reference>).

6. deliver them-- that is, from evil, which the wicked suffer by their own doings (Pr 5:22; Psa 9:16).


<hi type="bold">7. expectation ... perish--</hi>for death cuts short all his plans (<reference osisRef="Luke.16.25">Lu 16:25</reference>).

<hi type="bold">hope of unjust--</hi>better, "hope of wealth," or "power" (compare <reference osisRef="Isa.40.29">Is 40:29</reference>, Hebrew). This gives an advance on the sentiment of the first clause. Even hopes of gain die with him.

7. expectation... perish-- for death cuts short all his plans (Lu 16:25). hope of unjust-- better, "hope of wealth," or "power" (compare Is 40:29, Hebrew). This gives an advance on the sentiment of the first clause. Even hopes of gain die with him.


8. Perhaps the trouble prepared by the wicked, and which he inherits (compare <reference osisRef="Prov.11.6">Pr 11:6</reference>).

8. Perhaps the trouble prepared by the wicked, and which he inherits (compare Pr 11:6).


9. (Compare <reference osisRef="Ps.35.16">Psa 35:16</reference>; <reference osisRef="Dan.11.32">Da 11:32</reference>). The just is saved by superior discernment.

9. (Compare Psa 35:16; Da 11:32). The just is saved by superior discernment.


10-11. The last may be a reason for the first. Together, they set forth the relative moral worth of good and bad men.


<hi type="bold">12. despiseth--</hi>or, "reviles," a course contrasted with the prudent silence of the wise.

<hi type="bold">holdeth his peace--</hi>as if neither hearing nor telling.

12. despiseth-- or, "reviles," a course contrasted with the prudent silence of the wise. holdeth his peace-- as if neither hearing nor telling.


<hi type="bold">13. tale-bearer--</hi>(Compare Margin), one trading as a peddler in scandal, whose propensity to talk leads him to betray confidence.

13. tale-bearer-- (Compare Margin), one trading as a peddler in scandal, whose propensity to talk leads him to betray confidence.


<hi type="bold">14. counsel--</hi>the art of governing (<reference osisRef="Prov.1.5">Pr 1:5</reference>).

<hi type="bold">counsellors--</hi>literally, "one giving counsel"; the participle used as a collective.

14. counsel-- the art of governing (Pr 1:5). counsellors-- literally, "one giving counsel"; the participle used as a collective.


15. (Compare <reference osisRef="Prov.6.1">Pr 6:1</reference>).

<hi type="bold">suretiship--</hi>(Compare Margin), the actors put for the action, which may be lawfully hated.

15. (Compare Pr 6:1). suretiship-- (Compare Margin), the actors put for the action, which may be lawfully hated.


<hi type="bold">16. retaineth--</hi>or literally, "lay hold of as a support." Honor is to a feeble woman thus as valuable as riches to men.

16. retaineth-- or literally, "lay hold of as a support." Honor is to a feeble woman thus as valuable as riches to men.


<hi type="bold">17. merciful--</hi>kind to others; opposed to cruel. Such benefit themselves by doing good to others (compare <reference osisRef="Prov.24.5">Pr 24:5</reference>), while the cruel injure themselves as well as others.

<hi type="bold">flesh--</hi>that is, his body, by penuriousness (<reference osisRef="Col.2.23">Col 2:23</reference>).

17. merciful-- kind to others; opposed to cruel. Such benefit themselves by doing good to others (compare Pr 24:5), while the cruel injure themselves as well as others. flesh-- that is, his body, by penuriousness (Col 2:23).


<hi type="bold">18. a deceitful work--</hi>or, "wages," which fail to satisfy, or flee away (<reference osisRef="Prov.10.2">Pr 10:2</reference>; <reference osisRef="Prov.23.5">23:5</reference>).

<hi type="bold">sure reward--</hi>or, "gain," as from trading (<reference osisRef="Hos.10.12">Ho 10:12</reference>; <reference osisRef="Gal.6.8">Ga 6:8</reference>, <reference osisRef="Gal.6.9">9</reference>).

18. a deceitful work-- or, "wages," which fail to satisfy, or flee away (Pr 10:2; 23:5). sure reward-- or, "gain," as from trading (Ho 10:12; Ga 6:8, 9).


19. Inference from <reference osisRef="Prov.11.18">Pr 11:18</reference> (compare <reference osisRef="Prov.11.5">Pr 11:5</reference>, <reference osisRef="Prov.11.6">6</reference>; <reference osisRef="Prov.10.16">10:16</reference>).

19. Inference from Pr 11:18 (compare Pr 11:5, 6; 10:16).


20. (Compare <reference osisRef="Prov.11.5">Pr 11:5</reference>).

<hi type="bold">froward--</hi>as in <reference osisRef="Prov.2.15">Pr 2:15</reference>, opposed to the simplicity and purity of the upright.

<hi type="bold">in their way--</hi>or, "conduct."

20. (Compare Pr 11:5). froward-- as in Pr 2:15, opposed to the simplicity and purity of the upright. in their way-- or, "conduct."


21. The combined power of the wicked cannot free them from just punishment, while the unaided children of the righteous find deliverance by reason of their pious relationship (<reference osisRef="Ps.37.25">Psa 37:25</reference>, <reference osisRef="Ps.37.26">26</reference>).

21. The combined power of the wicked cannot free them from just punishment, while the unaided children of the righteous find deliverance by reason of their pious relationship (Psa 37:25, 26).


22. Jewels were often suspended from the nose (<reference osisRef="Gen.24.47">Ge 24:47</reference>; <reference osisRef="Isa.3.21">Is 3:21</reference>). Thus adorned, a hog disgusts less than a fair and indiscreet woman.

22. Jewels were often suspended from the nose (Ge 24:47; Is 3:21). Thus adorned, a hog disgusts less than a fair and indiscreet woman.


23. (Compare <reference osisRef="Prov.10.28">Pr 10:28</reference>).

<hi type="bold">wrath--</hi>is that of God.

23. (Compare Pr 10:28). wrath-- is that of God.


24-31. The scope of the whole is a comment on <reference osisRef="Prov.11.23">Pr 11:23</reference>. Thus liberality, by God's blessing, secures increase, while penuriousness, instead of expected gain, procures poverty.

24-31. The scope of the whole is a comment on Pr 11:23. Thus liberality, by God's blessing, secures increase, while penuriousness, instead of expected gain, procures poverty.


<title type="x-s2">CHAPTER 12</title>
 <reference osisRef="Prov.12.1-Prov.12.28">Pr 12:1-28</reference>.

<hi type="bold">1. loveth knowledge--</hi>as the fruit of instruction or training (<reference osisRef="Prov.1.2">Pr 1:2</reference>).

<hi type="bold">hateth reproof--</hi>(<reference osisRef="Prov.10.17">Pr 10:17</reference>).

<hi type="bold">brutish--</hi>stupid, regardless of his own welfare (<reference osisRef="Ps.49.10">Psa 49:10</reference>; <reference osisRef="Ps.73.22">73:22</reference>).

CHAPTER 12 Pr 12:1-28. 1. loveth knowledge-- as the fruit of instruction or training (Pr 1:2). hateth reproof-- (Pr 10:17). brutish-- stupid, regardless of his own welfare (Psa 49:10; 73:22).


3. Wickedness cannot give permanent prosperity.

<hi type="bold">root ... not be moved--</hi>firm as a flourishing tree--(<reference osisRef="Ps.1.3">Psa 1:3</reference>; <reference osisRef="1Cor.15.5">15:5</reference>; <reference osisRef="Jer.17.8">Jr 17:8</reference>).

3. Wickedness cannot give permanent prosperity. root... not be moved-- firm as a flourishing tree--(Psa 1:3; 15:5; Jr 17:8).


<hi type="bold">4. A virtuous woman--</hi>in the wide sense of well-disposed to all moral duties (<reference osisRef="Prov.31.10">Pr 31:10</reference>).

<hi type="bold">maketh ashamed--</hi>that is, by misconduct.

<hi type="bold">rottenness--</hi>an incurable evil.

4. A virtuous woman-- in the wide sense of well-disposed to all moral duties (Pr 31:10). maketh ashamed-- that is, by misconduct. rottenness-- an incurable evil.


<hi type="bold">5. thoughts--</hi>or, "purposes."

<hi type="bold">are right--</hi>literally, "are judgment," that is, true decisions.

<hi type="bold">counsels--</hi>(Compare <reference osisRef="Prov.11.14">Pr 11:14</reference>).

<hi type="bold">deceit--</hi>contrary to truth and honesty.

5. thoughts-- or, "purposes." are right-- literally, "are judgment," that is, true decisions. counsels-- (Compare Pr 11:14). deceit-- contrary to truth and honesty.


<hi type="bold">6. The words--</hi>or, "expressed designs" of the wicked are for evil purposes.

<hi type="bold">the mouth--</hi>or, "words" of the righteous delivering instead of ensnaring men.

6. The words-- or, "expressed designs" of the wicked are for evil purposes. the mouth-- or, "words" of the righteous delivering instead of ensnaring men.


7. Such conduct brings a proper return, by the destruction of the wicked and well-being of the righteous and his family.


<hi type="bold">8. despised--</hi>as opposed to commended (<reference osisRef="Prov.11.12">Pr 11:12</reference>).

<hi type="bold">perverse heart--</hi>or, "wicked principles," as opposed to one of wisdom.

8. despised-- as opposed to commended (Pr 11:12). perverse heart-- or, "wicked principles," as opposed to one of wisdom.


<hi type="bold">9. despised--</hi>held in little repute, obscure (<reference osisRef="1Sam.18.23">1Sa 18:23</reference>; <reference osisRef="Isa.3.5">Is 3:5</reference>).

<hi type="bold">hath a servant--</hi>implying some means of honest living.

<hi type="bold">honoureth himself--</hi>is self-conceited.

9. despised-- held in little repute, obscure (1Sa 18:23; Is 3:5). hath a servant-- implying some means of honest living. honoureth himself-- is self-conceited.


<hi type="bold">10. regardeth--</hi>literally, "knoweth" (<reference osisRef="Ps.1.6">Psa 1:6</reference>).

<hi type="bold">mercies ... cruel--</hi>as acts of compassion ungraciously rendered to the needy. The righteous more regards a beast than the wicked a man.

10. regardeth-- literally, "knoweth" (Psa 1:6). mercies... cruel-- as acts of compassion ungraciously rendered to the needy. The righteous more regards a beast than the wicked a man.


11. The idler's fate is the result of indolence and want of principle (<reference osisRef="Prov.6.32">Pr 6:32</reference>; <reference osisRef="Prov.7.7">7:7</reference>).

11. The idler's fate is the result of indolence and want of principle (Pr 6:32; 7:7).


<hi type="bold">12. the wicked ... evil--</hi>They love the crafty arts of deception.

<hi type="bold">the root ... fruit--</hi>their own resources supply them; or, it may be rendered: "He (God) giveth, or, sets (<reference osisRef="Ezek.17.22">Eze 17:22</reference>) the root of the righteous," and hence it is firm: or, the verb is impersonal; "As to the root ... it is firm" (<reference osisRef="Prov.17.19">Pr 17:19</reference>).

12. the wicked... evil-- They love the crafty arts of deception. the root... fruit-- their own resources supply them; or, it may be rendered: "He (God) giveth, or, sets (Eze 17:22) the root of the righteous," and hence it is firm: or, the verb is impersonal; "As to the root... it is firm" (Pr 17:19).


<hi type="bold">13-14. The wicked is snared, &c.--</hi>The sentiment expanded. While the wicked, such as liars, flatterers, &c., fall by their own words, the righteous are unhurt. Their good conduct makes friends, and God rewards them.

13-14. The wicked is snared, &c.-- The sentiment expanded. While the wicked, such as liars, flatterers, &c., fall by their own words, the righteous are unhurt. Their good conduct makes friends, and God rewards them.


<hi type="bold">15. The way ... eyes--</hi>The fool is self-conceited (compare <reference osisRef="Prov.12.1">Pr 12:1</reference>; 1:32; 10:17; <reference osisRef="Jas.3.17">Jas 3:17</reference>).

15. The way... eyes-- The fool is self-conceited (compare Pr 12:1; 1:32; 10:17; Jas 3:17).


<hi type="bold">16. prudent ... shame--</hi>He is slow to denounce his insulters (<reference osisRef="Jas.1.19">Jas 1:19</reference>).

16. prudent... shame-- He is slow to denounce his insulters (Jas 1:19).


<hi type="bold">18. speaketh--</hi>literally, "speaketh hastily," or indiscreetly (<reference osisRef="Ps.106.33">Psa 106:33</reference>), as an angry man retorts harsh and provoking invectives.

<hi type="bold">tongue ... health--</hi>by soothing and gentle language.

18. speaketh-- literally, "speaketh hastily," or indiscreetly (Psa 106:33), as an angry man retorts harsh and provoking invectives. tongue... health-- by soothing and gentle language.


19. Words of truth are consistent, and stand all tests, while lies are soon discovered and exposed.


<hi type="bold">20. that imagine--</hi>or, "plan" (<reference osisRef="Prov.3.29">Pr 3:29</reference>). They design a deceitful course, to which, with all its evils and dangers to others and themselves, the happiness of peace-makers is opposed (compare <reference osisRef="Matt.5.9">Mt 5:9</reference>; <reference osisRef="Rom.12.18">Ro 12:18</reference>).

20. that imagine-- or, "plan" (Pr 3:29). They design a deceitful course, to which, with all its evils and dangers to others and themselves, the happiness of peace-makers is opposed (compare Mt 5:9; Ro 12:18).


<hi type="bold">21. no evil--</hi>(as in <reference osisRef="Ps.91.10">Psa 91:10</reference>), under God's wise limitations (<reference osisRef="Rom.8.28">Ro 8:28</reference>).

<hi type="bold">mischief--</hi>as penal evil.

21. no evil-- (as in Psa 91:10), under God's wise limitations (Ro 8:28). mischief-- as penal evil.


<hi type="bold">22. deal truly--</hi>or, "faithfully," that is, according to promises (compare <reference osisRef="John.3.21">Joh 3:21</reference>).

22. deal truly-- or, "faithfully," that is, according to promises (compare Joh 3:21).


<hi type="bold">23. concealeth--</hi>by his modesty (<reference osisRef="Prov.10.14">Pr 10:14</reference>; <reference osisRef="Prov.11.13">11:13</reference>).

<hi type="bold">heart ... proclaimeth--</hi>as his lips speak his thoughts (compare <reference osisRef="Eccl.10.3">Ec 10:3</reference>).

23. concealeth-- by his modesty (Pr 10:14; 11:13). heart... proclaimeth-- as his lips speak his thoughts (compare Ec 10:3).


<hi type="bold">24. slothful--</hi>(Compare Margin), so called because he fails to meet his promises.

<hi type="bold">under tribute--</hi>not denoting legal taxes, but the obligation of dependence.

24. slothful-- (Compare Margin), so called because he fails to meet his promises. under tribute-- not denoting legal taxes, but the obligation of dependence.


<hi type="bold">25. a good word--</hi>one of comfort.

25. a good word-- one of comfort.


<hi type="bold">26. more excellent--</hi>(Compare Margin); or, "more successful," while the wicked fail; or, we may read it: "The righteous guides his friend, but," &c., that is, The ability of the righteous to aid others is contrasted with the ruin to which the way of the wicked leads themselves.

26. more excellent-- (Compare Margin); or, "more successful," while the wicked fail; or, we may read it: "The righteous guides his friend, but," &c., that is, The ability of the righteous to aid others is contrasted with the ruin to which the way of the wicked leads themselves.


27. (Compare <reference osisRef="Prov.12.24">Pr 12:24</reference>).

<hi type="bold">took in hunting--</hi>or, "his venison." He does not improve his advantages.

<hi type="bold">the substance ... precious--</hi>or, "the wealth of a man of honor is being diligent," or "diligence."

<hi type="bold">precious--</hi>literally, "honor" (<reference osisRef="Eccl.10.1">Ec 10:1</reference>).

27. (Compare Pr 12:24). took in hunting-- or, "his venison." He does not improve his advantages. the substance... precious-- or, "the wealth of a man of honor is being diligent," or "diligence." precious-- literally, "honor" (Ec 10:1).


28. (Compare <reference osisRef="Prov.8.8">Pr 8:8</reference>, <reference osisRef="Prov.8.20">20</reference>, &c.). A sentiment often stated; here first affirmatively, then negatively. <chapter eID="Prov.12"/>

28. (Compare Pr 8:8, 20, &c.). A sentiment often stated; here first affirmatively, then negatively.


<title type="x-s2">CHAPTER 13</title>
 <reference osisRef="Prov.13.1-Prov.13.25">Pr 13:1-25</reference>.

1. (Compare <reference osisRef="Prov.6.1-Prov.5.10">Pr 6:1-5; 10</reference>:1, 17).

CHAPTER 13 Pr 13:1-25. 1. (Compare Pr 6:1-5; 10:1, 17).


<hi type="bold">2. shall eat--</hi>that is, obtain (<reference osisRef="Prov.12.14">Pr 12:14</reference>).

<hi type="bold">transgressors--</hi>as in <reference osisRef="Prov.2.22">Pr 2:22</reference>.

<hi type="bold">violence--</hi>or, "mischief" to themselves.

2. shall eat-- that is, obtain (Pr 12:14). transgressors-- as in Pr 2:22. violence-- or, "mischief" to themselves.


<hi type="bold">3. He ... mouth ... life--</hi>because evil speeches may provoke violence from others.

<hi type="bold">he that openeth wide his lips shall have destruction--</hi>On last clause, compare <reference osisRef="Prov.10.14">Pr 10:14</reference>.

3. He... mouth... life-- because evil speeches may provoke violence from others. he that openeth wide his lips shall have destruction-- On last clause, compare Pr 10:14.


4. (Compare <reference osisRef="Prov.12.11">Pr 12:11</reference>, <reference osisRef="Prov.12.27">27</reference>).

4. (Compare Pr 12:11, 27).


<hi type="bold">5. loathsome ... shame--</hi>better, causeth shame and reproach (compare <reference osisRef="Prov.19.26">Pr 19:26</reference>), by slander, &c., which the righteous hates.

5. loathsome... shame-- better, causeth shame and reproach (compare Pr 19:26), by slander, &c., which the righteous hates.


6. A sentiment of frequent recurrence, that piety benefits and sin injures.


7. In opposite ways men act hypocritically for gain of honor or wealth.


8. Riches save some from punishment, while others suffer because they will not heed the rebuke of sloth, which makes and keeps them poor.


<hi type="bold">9. light ... lamp--</hi>prosperity; the first, the greater, and it

<hi type="bold">rejoiceth--</hi>burns brightly, or continues, while the other, at best small, soon fails.

9. light... lamp-- prosperity; the first, the greater, and it rejoiceth-- burns brightly, or continues, while the other, at best small, soon fails.


10. The obstinacy which attends self-conceit, produces contention, which the well-advised, thus evincing modesty, avoid.


<hi type="bold">11. by vanity--</hi>or, "nothingness," that is, which is vain or useless to the public (as card playing or similar vices).

<hi type="bold">gathereth ... labour--</hi>(Compare Margin), little by little, laboriously.

11. by vanity-- or, "nothingness," that is, which is vain or useless to the public (as card playing or similar vices). gathereth... labour-- (Compare Margin), little by little, laboriously.


<hi type="bold">12. desire cometh--</hi>is realized.

<hi type="bold">a tree of life--</hi>or, "cause of happiness."

12. desire cometh-- is realized. a tree of life-- or, "cause of happiness."


<hi type="bold">13. the word--</hi>that is, of advice, or, instruction (compare <reference osisRef="Prov.10.27">Pr 10:27</reference>; <reference osisRef="Prov.11.31">11:31</reference>).

13. the word-- that is, of advice, or, instruction (compare Pr 10:27; 11:31).


14. (Compare <reference osisRef="Prov.10.11">Pr 10:11</reference>).

<hi type="bold">fountain--</hi>or, "source of life."

<hi type="bold">to depart--</hi>(compare <reference osisRef="Prov.1.2-Prov.1.4">Pr 1:2-4</reference>), or, "for departing," &c., and so gives life.

14. (Compare Pr 10:11). fountain-- or, "source of life." to depart-- (compare Pr 1:2-4), or, "for departing," &c., and so gives life.


15. Right perception and action secure good will, while evil ways are difficult as a stony road. The wicked left of God find punishment of sin in sinning.

<hi type="bold">hard--</hi>or, "harsh" (compare Hebrew: <reference osisRef="Deut.21.4">De 21:4</reference>; <reference osisRef="Jer.5.15">Jr 5:15</reference>).

15. Right perception and action secure good will, while evil ways are difficult as a stony road. The wicked left of God find punishment of sin in sinning. hard-- or, "harsh" (compare Hebrew: De 21:4; Jr 5:15).


<hi type="bold">16. dealeth--</hi>acts with foresight.

<hi type="bold">a fool ... folly--</hi>for want of caution.

16. dealeth-- acts with foresight. a fool... folly-- for want of caution.


<hi type="bold">17. A wicked--</hi>or, "unfaithful"

<hi type="bold">messenger falleth into mischief--</hi>or, "by mischief," or "evil," and so his errand fails. Contrasted is the character of the faithful, whose faithfulness benefits others.

17. A wicked-- or, "unfaithful" messenger falleth into mischief-- or, "by mischief," or "evil," and so his errand fails. Contrasted is the character of the faithful, whose faithfulness benefits others.


18. (Compare <reference osisRef="Prov.10.17">Pr 10:17</reference>; <reference osisRef="Prov.12.1">12:1</reference>).

18. (Compare Pr 10:17; 12:1).


19. Self-denial, which fools will not endure, is essential to success.


20. The benefits of good and evil of bad society are contrasted.


21. (Compare <reference osisRef="Prov.11.31">Pr 11:31</reference>).

<hi type="bold">good ... repaid--</hi>or, "He (God) will repay good."

21. (Compare Pr 11:31). good... repaid-- or, "He (God) will repay good."


<hi type="bold">22. wealth ... just--</hi>While good men's estates remain in their families, God so orders that the gains of sinners enure to the just (compare <reference osisRef="Prov.28.8">Pr 28:8</reference>; <reference osisRef="Ps.37.18">Psa 37:18</reference>, <reference osisRef="Ps.22.26">22, 26</reference>, &c.).

22. wealth... just-- While good men's estates remain in their families, God so orders that the gains of sinners enure to the just (compare Pr 28:8; Psa 37:18, 22, 26, &c.).


23. The laboring poor prosper more than those who injudiciously or wickedly strive, by fraud and violence, to supersede the necessity of lawful labor.


<hi type="bold">24. spareth--</hi>or, "withholds."

<hi type="bold">rod--</hi>of correction.

<hi type="bold">hateth--</hi>or, acts as if he hated him (compare <reference osisRef="Prov.3.12">Pr 3:12</reference>; <reference osisRef="Prov.8.36">8:36</reference>).

<hi type="bold">chasteneth ... betimes--</hi>or, "diligently seeks for him all useful discipline."

24. spareth-- or, "withholds." rod-- of correction. hateth-- or, acts as if he hated him (compare Pr 3:12; 8:36). chasteneth... betimes-- or, "diligently seeks for him all useful discipline."


25. The comparative temporal prosperity of the righteous and wicked, rather than contentment and discontent, is noted. <chapter eID="Prov.13"/>


<title type="x-s2">CHAPTER 14</title>
 <reference osisRef="Prov.14.1-Prov.14.35">Pr 14:1-35</reference>.

<hi type="bold">1. Every wise, &c.--</hi>literally, "The wisdoms" (compare <reference osisRef="Prov.9.1">Pr 9:1</reference>) "of women," plural, a distributive form of speech.

<hi type="bold">buildeth ... house--</hi>increases wealth, which the foolish, by mismanagement, lessen.

CHAPTER 14 Pr 14:1-35. 1. Every wise, &c.-- literally, "The wisdoms" (compare Pr 9:1) "of women," plural, a distributive form of speech. buildeth... house-- increases wealth, which the foolish, by mismanagement, lessen.


<hi type="bold">2. uprightness--</hi>is the fruit of fearing God, as falsehood and ill-nature (<reference osisRef="Prov.2.15">Pr 2:15</reference>; 3:32) of despising Him and His law.

2. uprightness-- is the fruit of fearing God, as falsehood and ill-nature (Pr 2:15; 3:32) of despising Him and His law.


<hi type="bold">3. rod of pride--</hi>that is, the punishment of pride, which they evince by their words. The words of the wise procure good to them.

3. rod of pride-- that is, the punishment of pride, which they evince by their words. The words of the wise procure good to them.


<hi type="bold">4. crib is clean--</hi>empty; so "cleanness of teeth" denotes want of food (compare <reference osisRef="Amos.4.6">Am 4:6</reference>). Men get the proper fruit of their doings (<reference osisRef="Gal.6.7">Ga 6:7</reference>).

4. crib is clean-- empty; so "cleanness of teeth" denotes want of food (compare Am 4:6). Men get the proper fruit of their doings (Ga 6:7).


<hi type="bold">5. A faithful witness, &c.--</hi>one tested to be such.

<hi type="bold">utter lies--</hi>or, "breathe out lies"--that is, habitually lies (<reference osisRef="Prov.6.19">Pr 6:19</reference>; compare <reference osisRef="Acts.9.1">Ac 9:1</reference>). Or the sense is, that habitual truthfulness, or lying, will be evinced in witness-bearing.

5. A faithful witness, &c.-- one tested to be such. utter lies-- or, "breathe out lies"--that is, habitually lies (Pr 6:19; compare Ac 9:1). Or the sense is, that habitual truthfulness, or lying, will be evinced in witness-bearing.


6. An humble, teachable spirit succeeds in seeking (<reference osisRef="Prov.8.9">Pr 8:9</reference>; <reference osisRef="John.7.17">Joh 7:17</reference>; <reference osisRef="Jas.1.5">Jas 1:5</reference>, <reference osisRef="1Cor.1.6">6</reference>).

6. An humble, teachable spirit succeeds in seeking (Pr 8:9; Joh 7:17; Jas 1:5, 6).


7. Avoid the society of those who cannot teach you.


8. Appearances deceive the thoughtless, but the prudent discriminate.


<hi type="bold">9. Fools make a mock at sin--</hi>or, "Sin deludes fools."

<hi type="bold">righteous ... favour--</hi>that is, of God, instead of the punishment of sin.

9. Fools make a mock at sin-- or, "Sin deludes fools." righteous... favour-- that is, of God, instead of the punishment of sin.


10. Each one best knows his own sorrows or joys.


11. (Compare <reference osisRef="Prov.12.7">Pr 12:7</reference>). The contrast of the whole is enhanced by that of house and tabernacle, a permanent and a temporary dwelling.

11. (Compare Pr 12:7). The contrast of the whole is enhanced by that of house and tabernacle, a permanent and a temporary dwelling.


<hi type="bold">12. end thereof--</hi>or, "reward," what results (compare <reference osisRef="Prov.5.4">Pr 5:4</reference>).

<hi type="bold">ways of death--</hi>leading to it.

12. end thereof-- or, "reward," what results (compare Pr 5:4). ways of death-- leading to it.


13. The preceding sentiment illustrated by the disappointments of a wicked or untimely joy.


<hi type="bold">14. filled ... ways--</hi>receive retribution (<reference osisRef="Prov.1.31">Pr 1:31</reference>).

<hi type="bold">a good man ... himself--</hi>literally, "is away from such," will not associate with him.

14. filled... ways-- receive retribution (Pr 1:31). a good man... himself-- literally, "is away from such," will not associate with him.


<hi type="bold">15. The simple ... word--</hi>He is credulous, not from love, but heedlessness (<reference osisRef="Prov.13.16">Pr 13:16</reference>).

15. The simple... word-- He is credulous, not from love, but heedlessness (Pr 13:16).


16. (Compare <reference osisRef="Prov.3.7">Pr 3:7</reference>; <reference osisRef="Prov.28.14">28:14</reference>).

<hi type="bold">rageth--</hi>acts proudly and conceitedly.

16. (Compare Pr 3:7; 28:14). rageth-- acts proudly and conceitedly.


<hi type="bold">17. He ... angry--</hi>literally, "short of anger" (compare <reference osisRef="Prov.14.29">Pr 14:29</reference>, opposite idea).

<hi type="bold">man ... hated--</hi>that is, the deliberate evildoer is more hated than the rash.

17. He... angry-- literally, "short of anger" (compare Pr 14:29, opposite idea). man... hated-- that is, the deliberate evildoer is more hated than the rash.


<hi type="bold">18. inherit--</hi>as a portion (compare <reference osisRef="Prov.3.35">Pr 3:35</reference>).

<hi type="bold">are crowned--</hi>literally, "are surrounded with it," abound in it.

18. inherit-- as a portion (compare Pr 3:35). are crowned-- literally, "are surrounded with it," abound in it.


19. Describes the humbling of the wicked by the punishment their sins incur.


20. This sad but true picture of human nature is not given approvingly, but only as a fact.


21. For such contempt of the poor is contrasted as sinful with the virtuous compassion of the good.


22. As usual, the interrogative negative strengthens the affirmative.

<hi type="bold">mercy and truth--</hi>that is, God's (<reference osisRef="Ps.57.3">Psa 57:3</reference>; <reference osisRef="Ps.61.7">61:7</reference>).

22. As usual, the interrogative negative strengthens the affirmative. mercy and truth-- that is, God's (Psa 57:3; 61:7).


<hi type="bold">23. labour--</hi>painful diligence.

<hi type="bold">talk ... penury--</hi>idle and vain promises and plans.

23. labour-- painful diligence. talk... penury-- idle and vain promises and plans.


24. (Compare <reference osisRef="Prov.3.16">Pr 3:16</reference>).

<hi type="bold">foolishness ... folly--</hi>Folly remains, or produces folly; it has no benefit.

24. (Compare Pr 3:16). foolishness... folly-- Folly remains, or produces folly; it has no benefit.


25. Life often depends on truth-telling.

<hi type="bold">a deceitful ... lies--</hi>He that breathes out lies is deceit, not to be trusted (<reference osisRef="Prov.14.5">Pr 14:5</reference>).

25. Life often depends on truth-telling. a deceitful... lies-- He that breathes out lies is deceit, not to be trusted (Pr 14:5).


26. The blessings of piety descend to children (<reference osisRef="Prov.13.22">Pr 13:22</reference>; <reference osisRef="Prov.20.7">20:7</reference>; <reference osisRef="Exod.20.6">Ex 20:6</reference>).

26. The blessings of piety descend to children (Pr 13:22; 20:7; Ex 20:6).


27. (Compare <reference osisRef="Prov.13.14">Pr 13:14</reference>).

<hi type="bold">fear of the Lord--</hi>or, "law of the wise," is wisdom (<reference osisRef="Ps.111.10">Psa 111:10</reference>).

27. (Compare Pr 13:14). fear of the Lord-- or, "law of the wise," is wisdom (Psa 111:10).


28. The teaching of a true political economy.


<hi type="bold">29. slow ... understanding--</hi>(Compare <reference osisRef="Prov.14.17">Pr 14:17</reference>).

<hi type="bold">hasty--</hi>(Compare <reference osisRef="Prov.14.17">Pr 14:17</reference>).

<hi type="bold">exalteth folly--</hi>makes it conspicuous, as if delighting to honor it.

29. slow... understanding-- (Compare Pr 14:17). hasty-- (Compare Pr 14:17). exalteth folly-- makes it conspicuous, as if delighting to honor it.


<hi type="bold">30. A sound heart--</hi>both literally and figuratively, a source of health; in the latter sense, opposed to the known effect of evil passions on health.

30. A sound heart-- both literally and figuratively, a source of health; in the latter sense, opposed to the known effect of evil passions on health.


<hi type="bold">31. reproacheth his Maker--</hi>who is the God of such, as well as of the rich (<reference osisRef="Prov.22.2">Pr 22:2</reference>; <reference osisRef="Job.31.15">Job 31:15</reference>; and specially <reference osisRef="1Sam.2.8">1Sa 2:8</reference>; <reference osisRef="Ps.113.7">Psa 113:7</reference>).

31. reproacheth his Maker-- who is the God of such, as well as of the rich (Pr 22:2; Job 31:15; and specially 1Sa 2:8; Psa 113:7).


<hi type="bold">32. driven--</hi>thrust out violently (compare <reference osisRef="Ps.35.5">Psa 35:5</reference>, <reference osisRef="Ps.35.6">6</reference>).

<hi type="bold">hath hope--</hi>trusteth (<reference osisRef="Prov.10.2">Pr 10:2</reference>; <reference osisRef="Prov.11.4">11:4</reference>; <reference osisRef="Ps.2.12">Psa 2:12</reference>), implying assurance of help.

32. driven-- thrust out violently (compare Psa 35:5, 6). hath hope-- trusteth (Pr 10:2; 11:4; Psa 2:12), implying assurance of help.


<hi type="bold">33. resteth--</hi>preserved in quietness for use, while fools blazon their folly (<reference osisRef="Prov.12.23">Pr 12:23</reference>; <reference osisRef="Prov.13.16">13:16</reference>).

33. resteth-- preserved in quietness for use, while fools blazon their folly (Pr 12:23; 13:16).


<hi type="bold">34. Righteousness--</hi>just principles and actions.

<hi type="bold">exalteth--</hi>raises to honor.

<hi type="bold">is a reproach--</hi>brings on them the ill-will of others (compare <reference osisRef="Prov.13.6">Pr 13:6</reference>).

34. Righteousness-- just principles and actions. exalteth-- raises to honor. is a reproach-- brings on them the ill-will of others (compare Pr 13:6).


<hi type="bold">35. wise--</hi>discreet or prudent.

<hi type="bold">causeth shame--</hi>(<reference osisRef="Prov.10.5">Pr 10:5</reference>; <reference osisRef="Prov.12.4">12:4</reference>) acts basely. <chapter eID="Prov.14"/>

35. wise-- discreet or prudent. causeth shame-- (Pr 10:5; 12:4) acts basely.


<title type="x-s2">CHAPTER 15</title>
 <reference osisRef="Prov.15.1-Prov.15.33">Pr 15:1-33</reference>.

<hi type="bold">1. soft--</hi>tender or gentle.

<hi type="bold">turneth ... wrath--</hi>from any one.

<hi type="bold">stir up--</hi>as a smouldering fire is excited.

CHAPTER 15 Pr 15:1-33. 1. soft-- tender or gentle. turneth... wrath-- from any one. stir up-- as a smouldering fire is excited.


<hi type="bold">2. useth ... aright--</hi>commends knowledge by its proper use.

<hi type="bold">poureth out--</hi>utters abundantly (<reference osisRef="Prov.12.23">Pr 12:23</reference>), and so disgusts others.

2. useth... aright-- commends knowledge by its proper use. poureth out-- utters abundantly (Pr 12:23), and so disgusts others.


<hi type="bold">3. beholding--</hi>watching (compare <reference osisRef="Prov.5.21">Pr 5:21</reference>; <reference osisRef="Ps.66.7">Psa 66:7</reference>).

3. beholding-- watching (compare Pr 5:21; Psa 66:7).


<hi type="bold">4. A wholesome tongue--</hi>(Compare Margin), pacifying and soothing language.

<hi type="bold">tree of life--</hi>(<reference osisRef="Prov.3.18">Pr 3:18</reference>; <reference osisRef="Prov.11.30">11:30</reference>).

<hi type="bold">perverseness therein--</hi>cross, ill-natured language.

<hi type="bold">breach ... spirit--</hi>(compare <reference osisRef="Isa.65.14">Is 65:14</reference>, Hebrew), grieves, instead of appeasing.

4. A wholesome tongue-- (Compare Margin), pacifying and soothing language. tree of life-- (Pr 3:18; 11:30). perverseness therein-- cross, ill-natured language. breach... spirit-- (compare Is 65:14, Hebrew), grieves, instead of appeasing.


5. (Compare <reference osisRef="Prov.4.1">Pr 4:1</reference>; <reference osisRef="Prov.10.17">10:17</reference>; <reference osisRef="Prov.13.1-Prov.13.18">13:1-18</reference>).

<hi type="bold">is prudent--</hi>acts discreetly.

5. (Compare Pr 4:1; 10:17; 13:1-18). is prudent-- acts discreetly.


<hi type="bold">6. treasure--</hi>implying utility.

<hi type="bold">trouble--</hi>vexation and affliction.

6. treasure-- implying utility. trouble-- vexation and affliction.


7. (Compare <reference osisRef="Prov.10.20">Pr 10:20</reference>, <reference osisRef="Prov.10.21">21</reference>).

<hi type="bold">heart ... not so--</hi>not right, or vain.

7. (Compare Pr 10:20, 21). heart... not so-- not right, or vain.


<hi type="bold">8-9. The sacrifice [and] prayer--</hi>are acts of worship.

<hi type="bold">way ... followeth ... righteousness--</hi>denote conduct. God's regard for the worship and deeds of the righteous and wicked respectively, so stated in <reference osisRef="Ps.50.17">Psa 50:17</reference>; <reference osisRef="Isa.1.11">Is 1:11</reference>.

8-9. The sacrifice [and] prayer-- are acts of worship. way... followeth... righteousness-- denote conduct. God's regard for the worship and deeds of the righteous and wicked respectively, so stated in Psa 50:17; Is 1:11.


10. (Compare <reference osisRef="Prov.10.17">Pr 10:17</reference>).

<hi type="bold">the way--</hi>that in which God would have him to go (<reference osisRef="Prov.2.13">Pr 2:13</reference>; <reference osisRef="Ps.119.1">Psa 119:1</reference>).

10. (Compare Pr 10:17). the way-- that in which God would have him to go (Pr 2:13; Psa 119:1).


<hi type="bold">11. Hell--</hi>(<reference osisRef="Ps.16.10">Psa 16:10</reference>).

<hi type="bold">destruction--</hi>or, "Abaddon," the place of the destroyer. All the unseen world is open to God, much more men's hearts.

11. Hell-- (Psa 16:10). destruction-- or, "Abaddon," the place of the destroyer. All the unseen world is open to God, much more men's hearts.


12. (Compare <reference osisRef="Prov.9.8">Pr 9:8</reference>).

<hi type="bold">go unto the wise--</hi>to be instructed.

12. (Compare Pr 9:8). go unto the wise-- to be instructed.


<hi type="bold">13. maketh ... countenance--</hi>or, "benefits the countenance."

<hi type="bold">spirit is broken--</hi>and so the countenance is sad.

13. maketh... countenance-- or, "benefits the countenance." spirit is broken-- and so the countenance is sad.


14. (Compare <reference osisRef="Prov.10.21">Pr 10:21</reference>, <reference osisRef="Prov.10.22">22</reference>). The wise grow wiser, the fools more foolish (<reference osisRef="Prov.9.9">Pr 9:9</reference>).

14. (Compare Pr 10:21, 22). The wise grow wiser, the fools more foolish (Pr 9:9).


15. The state of the heart governs the outward condition.

<hi type="bold">evil--</hi>sad, contrasted with the cheerfulness of a feast.

15. The state of the heart governs the outward condition. evil-- sad, contrasted with the cheerfulness of a feast.


<hi type="bold">16. trouble--</hi>agitation, implying the anxieties and perplexities attending wealth held by worldlings (<reference osisRef="Prov.16.18">Pr 16:18</reference>; <reference osisRef="1Tim.6.6">1Ti 6:6</reference>).

16. trouble-- agitation, implying the anxieties and perplexities attending wealth held by worldlings (Pr 16:18; 1Ti 6:6).


<hi type="bold">17. dinner--</hi>or, "allowance" (<reference osisRef="2Kgs.25.30">2Ki 25:30</reference>)--

<hi type="bold">of herbs--</hi>and that the plainest.

<hi type="bold">and hatred--</hi>(compare <reference osisRef="Prov.10.12">Pr 10:12</reference>, <reference osisRef="Prov.10.18">18</reference>).

17. dinner-- or, "allowance" (2Ki 25:30)-- of herbs-- and that the plainest. and hatred-- (compare Pr 10:12, 18).


18. (Compare <reference osisRef="Prov.14.29">Pr 14:29</reference>; <reference osisRef="Prov.16.32">16:32</reference>).

18. (Compare Pr 14:29; 16:32).


19. The difficulties of the slothful result from want of energy; the righteous find a

<hi type="bold">plain [and open] way--</hi>literally, "a highway," by diligence (<reference osisRef="1Sam.10.7">1Sa 10:7</reference>; <reference osisRef="Ps.1.3">Psa 1:3</reference>).

19. The difficulties of the slothful result from want of energy; the righteous find a plain [and open] way-- literally, "a highway," by diligence (1Sa 10:7; Psa 1:3).


20. (Compare <reference osisRef="Prov.10.1">Pr 10:1</reference>).

20. (Compare Pr 10:1).


<hi type="bold">21. walketh uprightly--</hi>and so finds his joy (<reference osisRef="Prov.3.6">Pr 3:6</reference>; <reference osisRef="Prov.10.23">10:23</reference>).

21. walketh uprightly-- and so finds his joy (Pr 3:6; 10:23).


<hi type="bold">22. Without counsel--</hi>or, "deliberation," implying a wise deference to the opinions of the wise and good, contrasted with rashness.

22. Without counsel-- or, "deliberation," implying a wise deference to the opinions of the wise and good, contrasted with rashness.


23. Good advice blesses the giver and receiver.


24. (Compare <reference osisRef="Col.3.2">Col 3:2</reference>). Holy purposes prevent sinning, and so its evils.

24. (Compare Col 3:2). Holy purposes prevent sinning, and so its evils.


25. The most desolate who have God's aid have more permanent good than the self-reliant sinner (<reference osisRef="Prov.2.22">Pr 2:22</reference>; <reference osisRef="2Cor.12.7">12:7</reference>).

<hi type="bold">border--</hi>or, "boundary for possessions" (<reference osisRef="Ps.78.54">Psa 78:54</reference>).

25. The most desolate who have God's aid have more permanent good than the self-reliant sinner (Pr 2:22; 12:7). border-- or, "boundary for possessions" (Psa 78:54).


<hi type="bold">26. are pleasant words--</hi>that is, pleasing to God (<reference osisRef="Prov.8.8">Pr 8:8</reference>, <reference osisRef="Prov.8.9">9</reference>).

26. are pleasant words-- that is, pleasing to God (Pr 8:8, 9).


27. (Compare <reference osisRef="Prov.11.17">Pr 11:17</reference>). Avarice brings trouble to him and his.

<hi type="bold">hateth gifts--</hi>or, "bribes" (<reference osisRef="Exod.23.8">Ex 23:8</reference>; <reference osisRef="Ps.15.5">Psa 15:5</reference>), and is not avaricious.

27. (Compare Pr 11:17). Avarice brings trouble to him and his. hateth gifts-- or, "bribes" (Ex 23:8; Psa 15:5), and is not avaricious.


28. (Compare <reference osisRef="Prov.15.14">Pr 15:14</reference>; <reference osisRef="Prov.10.11">10:11</reference>). Caution is the fruit of wisdom; rashness of folly.

28. (Compare Pr 15:14; 10:11). Caution is the fruit of wisdom; rashness of folly.


<hi type="bold">29. far ... wicked--</hi>in His love and favor (<reference osisRef="Ps.22.11">Psa 22:11</reference>; <reference osisRef="Ps.119.155">119:155</reference>).

29. far... wicked-- in His love and favor (Psa 22:11; 119:155).


<hi type="bold">30. light of the eyes--</hi>(<reference osisRef="Prov.13.9">Pr 13:9</reference>). What gives light rejoiceth the heart, by relieving from anxiety as to our course; so

<hi type="bold">good report--</hi>or, "doctrine" (<reference osisRef="Isa.28.9">Is 28:9</reference>; <reference osisRef="Isa.53.1">53:1</reference>),

<hi type="bold">maketh ... fat--</hi>or, "gives prosperity" (Pr 3:13-17; 9:<reference osisRef="Prov.17.11">11</reference>). The last clause is illustrated by the first.

30. light of the eyes-- (Pr 13:9). What gives light rejoiceth the heart, by relieving from anxiety as to our course; so good report-- or, "doctrine" (Is 28:9; 53:1), maketh... fat-- or, "gives prosperity" (Pr 3:13-17; 9:11). The last clause is illustrated by the first.


31-32. (Compare <reference osisRef="Prov.10.17">Pr 10:17</reference>).

<hi type="bold">reproof of life--</hi>which leads to life.

<hi type="bold">abideth ... wise--</hi>is numbered among them.

31-32. (Compare Pr 10:17). reproof of life-- which leads to life. abideth... wise-- is numbered among them.


<hi type="bold">33. The fear ... wisdom--</hi>Wisdom instructs in true piety.

<hi type="bold">before ... humility--</hi>(compare <reference osisRef="Luke.24.26">Lu 24:26</reference>; <reference osisRef="1Pet.1.11">1Pe 1:11</reference>); opposite (compare <reference osisRef="Prov.16.18">Pr 16:18</reference>). <chapter eID="Prov.15"/>

33. The fear... wisdom-- Wisdom instructs in true piety. before... humility-- (compare Lu 24:26; 1Pe 1:11); opposite (compare Pr 16:18).


<title type="x-s2">CHAPTER 16</title>
 <reference osisRef="Prov.16.1-Prov.16.33">Pr 16:1-33</reference>.

<hi type="bold">1. preparations--</hi>schemes.

<hi type="bold">in man--</hi>or literally, "to man," belonging, or pertaining to him.

<hi type="bold">the answer ... Lord--</hi>The efficient ordering is from God: "Man proposes; God disposes."

CHAPTER 16 Pr 16:1-33. 1. preparations-- schemes. in man-- or literally, "to man," belonging, or pertaining to him. the answer... Lord-- The efficient ordering is from God: "Man proposes; God disposes."


<hi type="bold">2. clean--</hi>or, "faultless."

<hi type="bold">weigheth--</hi>or, "tries," "judges," implying that they are faulty (<reference osisRef="Prov.21.2">Pr 21:2</reference>; <reference osisRef="Prov.24.12">24:12</reference>).

2. clean-- or, "faultless." weigheth-- or, "tries," "judges," implying that they are faulty (Pr 21:2; 24:12).


3. (Compare Margin). Rely on God for success to your lawful purposes.


<hi type="bold">4. for himself--</hi>"for its answer," or "purpose," that is, according to God's plan; the wicked are for the day of evil (<reference osisRef="Ps.49.5">Psa 49:5</reference>; <reference osisRef="Jer.17.18">Jr 17:18</reference>); sinning and suffering answer to each other, are indissolubly united.

4. for himself-- "for its answer," or "purpose," that is, according to God's plan; the wicked are for the day of evil (Psa 49:5; Jr 17:18); sinning and suffering answer to each other, are indissolubly united.


5. (Compare <reference osisRef="Prov.3.32">Pr 3:32</reference>).

5. (Compare Pr 3:32).


<hi type="bold">6. By mercy and truth--</hi>that is, God's (<reference osisRef="Ps.85.10">Psa 85:10</reference>); He effects the atonement, or covering of sin; and the principles of true piety incline men to depart from evil; or, "mercy" and "truth" may be man's, indicative of the gracious tempers which work instrumentally in procuring pardon.

<hi type="bold">purged--</hi>expiated (as in <reference osisRef="Lev.16.33">Le 16:33</reference>; <reference osisRef="Isa.27.9">Is 27:9</reference>, Hebrew).

6. By mercy and truth-- that is, God's (Psa 85:10); He effects the atonement, or covering of sin; and the principles of true piety incline men to depart from evil; or, "mercy" and "truth" may be man's, indicative of the gracious tempers which work instrumentally in procuring pardon. purged-- expiated (as in Le 16:33; Is 27:9, Hebrew).


7. Persecutions, of course, excepted.


8. (Compare <reference osisRef="Prov.15.6">Pr 15:6</reference>, <reference osisRef="Prov.16.17">16, 17</reference>).

8. (Compare Pr 15:6, 16, 17).


9. (Compare <reference osisRef="Prov.16.3">Pr 16:3</reference>).

<hi type="bold">directeth--</hi>establisheth.

9. (Compare Pr 16:3). directeth-- establisheth.


10. The last clause depends on the first, expressing the importance of equity in decisions, so authoritative.


<hi type="bold">11. are the Lord's ... his work--</hi>that is, what He has ordered, and hence should be observed by men.

11. are the Lord's... his work-- that is, what He has ordered, and hence should be observed by men.


12. Rulers are rightly expected, by their position, to hate evil; for their power is sustained by righteousness.


13. A specification of the general sentiment of <reference osisRef="Prov.16.12">Pr 16:12</reference>.

13. A specification of the general sentiment of Pr 16:12.


14. This wrath, so terrible and certain, like messengers of death (<reference osisRef="1Kgs.2.25">1Ki 2:25</reference>), can be appeased by the wise.

14. This wrath, so terrible and certain, like messengers of death (1Ki 2:25), can be appeased by the wise.


<hi type="bold">15. light of ... countenance--</hi>favor (<reference osisRef="Ps.4.6">Psa 4:6</reference>).

<hi type="bold">life--</hi>preserves it, or gives blessings which make it valuable.

<hi type="bold">the latter rain--</hi>fell just before harvest and matured the crop; hence specially valuable (<reference osisRef="Deut.11.14">De 11:14</reference>).

15. light of... countenance-- favor (Psa 4:6). life-- preserves it, or gives blessings which make it valuable. the latter rain-- fell just before harvest and matured the crop; hence specially valuable (De 11:14).


16. (Compare <reference osisRef="Prov.3.16">Pr 3:16</reference>; <reference osisRef="Prov.4.5">4:5</reference>).

16. (Compare Pr 3:16; 4:5).


<hi type="bold">17. The highway--</hi>A common, plain road represents the habitual course of the righteous in departing from evil.

<hi type="bold">keepeth--</hi>observes.

17. The highway-- A common, plain road represents the habitual course of the righteous in departing from evil. keepeth-- observes.


18-19. (Compare <reference osisRef="Prov.15.33">Pr 15:33</reference>). Haughtiness and pride imply self-confidence which produces carelessness, and hence

<hi type="bold">a fall--</hi>literally, "sliding."

18-19. (Compare Pr 15:33). Haughtiness and pride imply self-confidence which produces carelessness, and hence a fall-- literally, "sliding."


<hi type="bold">20. handleth a matter--</hi>wisely considers "the word," that is, of God (compare <reference osisRef="Prov.13.13">Pr 13:13</reference>).

<hi type="bold">trusteth--</hi>(Compare <reference osisRef="Ps.2.12">Psa 2:12</reference>; 118:8, 9).

20. handleth a matter-- wisely considers "the word," that is, of God (compare Pr 13:13). trusteth-- (Compare Psa 2:12; 118:8, 9).


<hi type="bold">21. wise in heart--</hi>who rightly consider duty.

<hi type="bold">sweetness of the lips--</hi>eloquent discourse, persuades and instructs others.

21. wise in heart-- who rightly consider duty. sweetness of the lips-- eloquent discourse, persuades and instructs others.


<hi type="bold">22. Understanding--</hi>or, "discretion," is a constant source of blessing (<reference osisRef="Prov.13.14">Pr 13:14</reference>), benefiting others; but fools' best efforts are folly.

22. Understanding-- or, "discretion," is a constant source of blessing (Pr 13:14), benefiting others; but fools' best efforts are folly.


23. The heart is the source of wisdom flowing from the mouth.


24. (Compare <reference osisRef="Prov.15.26">Pr 15:26</reference>). Gentle, kind words, by soothing the mind, give the body health.

24. (Compare Pr 15:26). Gentle, kind words, by soothing the mind, give the body health.


25. (Compare <reference osisRef="Prov.14.2">Pr 14:2</reference>).

25. (Compare Pr 14:2).


26. Diligence is a duty due to one's self, for his wants require labor.


<hi type="bold">27. ungodly man--</hi>(Compare <reference osisRef="Prov.6.12">Pr 6:12</reference>).

<hi type="bold">diggeth up evil--</hi>labors for it.

<hi type="bold">in his lips ... fire--</hi>His words are calumniating (<reference osisRef="Jas.3.6">Jas 3:6</reference>).

27. ungodly man-- (Compare Pr 6:12). diggeth up evil-- labors for it. in his lips... fire-- His words are calumniating (Jas 3:6).


28. (Compare <reference osisRef="Prov.6.14">Pr 6:14</reference>; <reference osisRef="Prov.10.31">10:31</reference>).

<hi type="bold">whisperer--</hi>prater, talebearer (<reference osisRef="Prov.18.8">Pr 18:8</reference>; <reference osisRef="Prov.26.20">26:20</reference>).

28. (Compare Pr 6:14; 10:31). whisperer-- prater, talebearer (Pr 18:8; 26:20).


<hi type="bold">29. violent man--</hi>or, "man of mischief" (<reference osisRef="Prov.3.31">Pr 3:31</reference>).

<hi type="bold">enticeth--</hi>(<reference osisRef="Prov.1.10">Pr 1:10</reference>).

29. violent man-- or, "man of mischief" (Pr 3:31). enticeth-- (Pr 1:10).


<hi type="bold">30. He shutteth his eyes--</hi>denoting deep thought (<reference osisRef="Ps.64.6">Psa 64:6</reference>).

<hi type="bold">moving his lips--</hi>or, "biting his lips"--a determined purpose (<reference osisRef="Prov.6.13">Pr 6:13</reference>).

30. He shutteth his eyes-- denoting deep thought (Psa 64:6). moving his lips-- or, "biting his lips"--a determined purpose (Pr 6:13).


31. (Compare <reference osisRef="Prov.20.29">Pr 20:29</reference>).

<hi type="bold">if--</hi>or, which may be supplied properly, or without it the sense is as in <reference osisRef="Prov.3.16">Pr 3:16</reference>; <reference osisRef="Prov.4.10">4:10</reference>, that piety is blessed with long life.

31. (Compare Pr 20:29). if-- or, which may be supplied properly, or without it the sense is as in Pr 3:16; 4:10, that piety is blessed with long life.


32. (Compare <reference osisRef="Prov.14.29">Pr 14:29</reference>).

<hi type="bold">taketh a city--</hi>that is, by fighting.

32. (Compare Pr 14:29). taketh a city-- that is, by fighting.


33. Seemingly the most fortuitous events are ordered by God. <chapter eID="Prov.16"/>


<title type="x-s2">CHAPTER 17</title>
 <reference osisRef="Prov.17.1-Prov.17.28">Pr 17:1-28</reference>.

<hi type="bold">1. sacrifices--</hi>or, "feasts" made with part of them (compare <reference osisRef="Prov.7.14">Pr 7:14</reference>; <reference osisRef="Lev.2.3">Le 2:3</reference>; 7:31).

<hi type="bold">with--</hi>literally, "of."

<hi type="bold">strife--</hi>its product, or attendant.

CHAPTER 17 Pr 17:1-28. 1. sacrifices-- or, "feasts" made with part of them (compare Pr 7:14; Le 2:3; 7:31). with-- literally, "of." strife-- its product, or attendant.


2. (Compare <reference osisRef="Prov.14.35">Pr 14:35</reference>).

<hi type="bold">causeth shame--</hi>(<reference osisRef="Prov.10.5">Pr 10:5</reference>).

<hi type="bold">shall ... inheritance--</hi>that is, share a brother's part (compare <reference osisRef="Num.27.4">Nu 27:4</reference>, <reference osisRef="Num.27.7">7</reference>).

2. (Compare Pr 14:35). causeth shame-- (Pr 10:5). shall... inheritance-- that is, share a brother's part (compare Nu 27:4, 7).


3. God only knows, as He tries (<reference osisRef="Ps.12.6">Psa 12:6</reference>; <reference osisRef="Ps.66.10">66:10</reference>) the heart.

3. God only knows, as He tries (Psa 12:6; 66:10) the heart.


4. Wicked doers and speakers alike delight in calumny.