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Teks -- Proverbs 26:1-16 (AV)
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Secures itself from the fowler.
Upon the innocent person, but he shall escape from it like a bird.
So as to imitate his folly, by passionate or reproachful speeches.
Wesley: Pro 26:5 - According So as his folly needs and requires, convincing him strongly, reproving him sharply, and exposing him to just shame.
So as his folly needs and requires, convincing him strongly, reproving him sharply, and exposing him to just shame.
Of his messenger; bids one go that wants legs.
Wesley: Pro 26:6 - Drinketh Drinking, in scripture, frequently denotes the plentiful doing or receiving of any thing.
Drinking, in scripture, frequently denotes the plentiful doing or receiving of any thing.
Wesley: Pro 26:7 - The legs Heb. the legs of the lame are lifted up, in going, or in dancing, which is done with great inequality and uncomeliness.
Heb. the legs of the lame are lifted up, in going, or in dancing, which is done with great inequality and uncomeliness.
No less incident are wise and pious speeches from a foolish and ungodly man.
Whereby he hinders his own design of throwing the stone out of it.
Wesley: Pro 26:8 - So No less absurd is he that giveth to a fool that honour which he is not capable of using aright.
No less absurd is he that giveth to a fool that honour which he is not capable of using aright.
Wesley: Pro 26:9 - A thorn As a thorn is in a drunkard's hand, which he cannot manage cautiously, but employs to his own and others hurt.
As a thorn is in a drunkard's hand, which he cannot manage cautiously, but employs to his own and others hurt.
As unprofitable, and, by accident, hurtful to himself and others.
Wesley: Pro 26:10 - Rewardeth Will certainly give that recompence which is deserved by fools and transgressors, by such as sin either thro' ignorance, or wilfully.
Will certainly give that recompence which is deserved by fools and transgressors, by such as sin either thro' ignorance, or wilfully.
Moving hither and thither upon it, but not removing from its place.
A satisfactory reason of ail their actions.
JFB: Pro 26:1 - -- (Pro. 26:1-28)
The incongruities of nature illustrate also those of the moral world. The fool's unworthiness is also implied (Pro 17:7; Pro 19:10).
JFB: Pro 26:2 - swallow Have an object in their motions, so penal evil falls on none without a reason.
Have an object in their motions, so penal evil falls on none without a reason.
JFB: Pro 26:3 - -- The rod is as much needed by fools and as well suited to them, as whips and bridles are for beasts.
The rod is as much needed by fools and as well suited to them, as whips and bridles are for beasts.
That is, approvingly by like folly.
A fool fails by folly as surely as if he were maimed.
JFB: Pro 26:7 - legs . . . equal Or, "take away the legs," or "the legs . . . are weak." In any case the idea is that they are the occasion of an awkwardness, such as the fool shows i...
Or, "take away the legs," or "the legs . . . are weak." In any case the idea is that they are the occasion of an awkwardness, such as the fool shows in using a parable or proverb (see Introduction; Pro 17:7).
JFB: Pro 26:8 - -- A stone, bound in a sling, is useless; so honor, conferred on a fool, is thrown away.
A stone, bound in a sling, is useless; so honor, conferred on a fool, is thrown away.
JFB: Pro 26:9 - -- As vexatious and unmanageable as a thorn in a drunkard's hand is a parable to a fool. He will be as apt to misuse is as to use it rightly.
As vexatious and unmanageable as a thorn in a drunkard's hand is a parable to a fool. He will be as apt to misuse is as to use it rightly.
JFB: Pro 26:10 - Various versions of this are proposed (compare Margin). Better perhaps "Much He injures (or literally, "wounds") all who reward," &c., that is, society is injured by encouraging evil men.
"Much He injures (or literally, "wounds") all who reward," &c., that is, society is injured by encouraging evil men.
May be rendered "vagrants." The word "God" is improperly supplied.
Though disgusting to others, the fool delights in his folly.
The self-conceited are taught with more difficulty than the stupid.
The thoughtless being ignorant of their ignorance are conceited.
Clarke: Pro 26:1 - As snow in summer As snow in summer - None of these is suitable to the time; and at this unsuitable time, both are unwelcome: so a fool to be in honor is unbecoming.
As snow in summer - None of these is suitable to the time; and at this unsuitable time, both are unwelcome: so a fool to be in honor is unbecoming.
Clarke: Pro 26:2 - As the bird As the bird - צפור tsippor is taken often for the sparrow; but means generally any small bird. As the sparrow flies about the house, and the ...
As the bird -
Clarke: Pro 26:3 - A whip for the horse A whip for the horse - Correction is as suitable to a fool, as a whip is for a horse, or a bridle for an ass.
A whip for the horse - Correction is as suitable to a fool, as a whip is for a horse, or a bridle for an ass.
Clarke: Pro 26:4 - Answer not a fool Answer not a fool - On this and the following verse Bishop Warburton, who has written well on many things, and very indifferently on the doctrine of...
Answer not a fool - On this and the following verse Bishop Warburton, who has written well on many things, and very indifferently on the doctrine of grace, has written with force and perspicuity: "Had this advice been given simply, and without circumstance, to answer the fool, and not to answer him, one who had reverence for the text would satisfy himself in supposing that the different directions referred to the doing a thing in and out of season
1. The reasons given why a fool should not be answered according to his folly, is, "lest he (the answerer) should be like unto him.
2. The reason given why the fool should be answered according to his folly, is, "lest he (the fool) should be wise in his own conceit.
1. "The cause assigned for forbidding to answer, therefore, plainly insinuates that the defender of religion should not imitate the insulter of it in his modes of disputation, which may be comprised in sophistry, buffoonery, and scurrility
2. "The cause assigned for directing to answer, as plainly intimates that the sage should address himself to confute the fool upon his own false principles, by showing that they lead to conclusions very wide from, very opposite to, those impieties he would deduce from them. If any thing can allay the fool’ s vanity, and prevent his being wise in his own conceit, it must be the dishonor of having his own principles turned against himself, and shown to be destructive of his own conclusions."- Treatise on Grace. Preface.
Clarke: Pro 26:6 - Cutteth off the feet Cutteth off the feet - Sending by such a person is utterly useless. My old MS. Bible translates well: Halt in feet and drinking wickednesse that sen...
Cutteth off the feet - Sending by such a person is utterly useless. My old MS. Bible translates well: Halt in feet and drinking wickednesse that sendith wordis bi a foole messager. Nothing but lameness in himself can vindicate his sending it by such hands; and, after all, the expedient will be worse than the total omission, for he is likely to drink wickedness, i.e., the mischief occasioned by the fool’ s misconduct. Coverdale nearly hits the sense as usual: "He is lame of his fete, yee dronken is he in vanite, that committeth eny thinge to a foole."
Clarke: Pro 26:8 - As he that bindeth a stone in a sling, so is he that giveth honor to a fool As he that bindeth a stone in a sling, so is he that giveth honor to a fool - It is entirely thrown away. This, however, is a difficult proverb; and...
As he that bindeth a stone in a sling, so is he that giveth honor to a fool - It is entirely thrown away. This, however, is a difficult proverb; and the versions give but little light on the subject. The Hebrew may be translated, "As a piece of precious stone among a heap of stones, so is he that giveth honor to a fool."Or, As he that putteth a precious stone in a heap of stones. See Parkhurst: but on this interpretation the meaning would rather be, "It is as useless to throw a jewel among a heap of stones to increase its bulk, as to give honor to a fool.
As he that sendith a stoon into a hepe of monee; so he that geveth to an unwiisman wirschip - Old MS. Bible
"He that setteth a foole in hye dignite, that is even as yf a man dyd caste a precious stone upon the galous."- Coverdale. This translator refers to the custom of throwing a stone to the heap under which a criminal lay buried. The Vulgate gives some countenance to this translation: "He who gives honor to a fool is like one who throws a stone to Mercury’ s heap."Mercury was considered the deity who presided over the highways; and stones were erected in different places to guide the traveler. Hence those lines of Dr. Young: -
"Death stands like Mercuries in every way
And kindly points us to our journey’ s end."
Clarke: Pro 26:10 - The great God that formed all things The great God that formed all things - Or, A great man grieveth all, and he hireth the fool, he hireth also transgressors, where this verse is ver...
The great God that formed all things - Or, A great man grieveth all, and he hireth the fool, he hireth also transgressors, where this verse is very differently translated. I shall add that of Coverdale: "A man of experience discerneth all thinges well: but whoso hyreth a foole, hyreth soch one as wyl take no hede."The
Clarke: Pro 26:11 - As a dog returneth to his vomit As a dog returneth to his vomit - See note on 2Pe 2:22.
As a dog returneth to his vomit - See note on 2Pe 2:22.
Clarke: Pro 26:13 - The slothful man saith The slothful man saith - See the note on Pro 22:13 (note).
The slothful man saith - See the note on Pro 22:13 (note).
Clarke: Pro 26:16 - Than seven men that can render a reason Than seven men that can render a reason - Seven here only means perfection, abundance, or multitude. He is wiser in his own eyes than a multitude of...
Than seven men that can render a reason - Seven here only means perfection, abundance, or multitude. He is wiser in his own eyes than a multitude of the wisest men. "Than seven men that sytt and teach."- Coverdale; i.e., than seven doctors of the law, or heads of the schools of the prophets, who always sat while they taught.
Defender: Pro 26:4 - Answer not a fool Pro 26:4, Pro 26:5 appear, superficially, to be in direct contradiction, but obviously the writer did not think of these as conflicting instructions, ...
Defender: Pro 26:5 - Answer a fool When a person is given to foolish skeptical arguments related to God and His Word, it is a waste of time to argue with him. If, however, he is influen...
When a person is given to foolish skeptical arguments related to God and His Word, it is a waste of time to argue with him. If, however, he is influencing others and becoming self-important in his delusion, it may be necessary to show up his folly with solid evidence."
Defender: Pro 26:12 - his own conceit In Pro 26:3-11 each verse contains a picturesque epithet against fools and their follies, yet the conclusion reached is that an arrogant man, "wise in...
In Pro 26:3-11 each verse contains a picturesque epithet against fools and their follies, yet the conclusion reached is that an arrogant man, "wise in his own conceit," is even worse!"
TSK: Pro 26:1 - in summer // so in summer : 1Sa 12:17, 1Sa 12:18
so : Pro 26:3, Pro 28:16; Jdg 9:7, Jdg 9:20, Jdg 9:56, Jdg 9:57; Est 3:1-15, Est 4:6, Est 4:9; Psa 12:8, Psa 15:4; Ps...
TSK: Pro 26:2 - so so : Num 23:8; Deu 23:4, Deu 23:5; 1Sa 14:28, 1Sa 14:29, 1Sa 17:43; 2Sa 16:12; Neh 13:2; Psa 109:28
TSK: Pro 26:3 - -- According to our notions, we should rather say, a bridle for the horse, and a whip for the ass; but it should be considered, that the Eastern asses ar...
According to our notions, we should rather say, a bridle for the horse, and a whip for the ass; but it should be considered, that the Eastern asses are not only much more beautiful, but better goers that ours; and being active and well broken, they need only a bridle to guide them; whereas their horses being scarce, and often caught wild, and badly broken, are much less manageable, and need the correction of the whip.
Pro 10:13, Pro 17:10, Pro 19:25, Pro 27:22; Jdg 8:5-7; Psa 32:9; 1Co 4:21; 2Co 10:6; 2Co 13:2
TSK: Pro 26:4 - -- Pro 17:14; Jdg 12:1-6; 2Sa 19:41-43; 1Ki 12:14, 1Ki 12:16; 2Ki 14:8-10; 1Pe 2:21-23, 1Pe 3:9; Jud 1:9
TSK: Pro 26:5 - a fool // lest // conceit a fool : 1Ki 22:24-28; Jer 36:17, Jer 36:18; Mat 15:1-3, Mat 16:1-4, Mat 21:23-27, 22:15-32; Luk 12:13-21, Luk 13:23-30; Joh 8:7, Joh 9:26-33; Tit 1:1...
a fool : 1Ki 22:24-28; Jer 36:17, Jer 36:18; Mat 15:1-3, Mat 16:1-4, Mat 21:23-27, 22:15-32; Luk 12:13-21, Luk 13:23-30; Joh 8:7, Joh 9:26-33; Tit 1:13
TSK: Pro 26:6 - sendeth // damage sendeth : Pro 10:26, Pro 13:17, Pro 25:13; Num 13:31
damage : or, violence
TSK: Pro 26:7 - not equal // so not equal : Heb. lifted up
so : Pro 26:9, Pro 17:7; Psa 50:16-21, Psa 64:8; Mat 7:4, Mat 7:5; Luk 4:23
TSK: Pro 26:8 - bindeth a stone in a sling // so bindeth a stone in a sling : Heb. putteth a precious stone in a heap of stones, This probably refers, as Coverdale understands it, to the custom of th...
bindeth a stone in a sling : Heb. putteth a precious stone in a heap of stones, This probably refers, as Coverdale understands it, to the custom of throwing a stone to the heap under which a criminal was buried. So the Vulgate, Sicut qui mittit lapidem in acervum Mercurii; ita qui tribuit insipienti honorem , ""As he who throws a stone to Mercury’ s heap, so is he who gives honour to a fool.""Mercury was a heathen god of highways; and stones were erected in different parts to guide the traveller: hence those lines of Dr. Young,
""Death stands like Mercuries in every way;
And kindly points us to our journey’ s end."
TSK: Pro 26:10 - The great // both The great : etc. or, A great man grieveth all; and he hireth the fool, he hireth also the transgressors.
both : Pro 11:31; Rom 2:6
TSK: Pro 26:11 - a dog // returneth to his folly a dog : Exo 8:15; Mat 12:45; 2Pe 2:22
returneth to his folly : Heb. iterateth his folly
TSK: Pro 26:12 - Seest // a man Seest : Pro 22:29, Pro 29:20; Mat 21:31; Luk 7:44
a man : Pro 26:5, Pro 26:16, Pro 28:11, Pro 29:20; Mat 21:31; Luk 18:11; Rom 12:16; 1Co 3:18, 1Co 3:...
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Poole: Pro 26:1 - As snow in summer, and as rain in harvest // So honour is not seemly for a fool As snow in summer, and as rain in harvest unbecoming and unseasonable.
So honour is not seemly for a fool because he neither deserves it, nor know...
As snow in summer, and as rain in harvest unbecoming and unseasonable.
So honour is not seemly for a fool because he neither deserves it, nor knows how to use it, but his folly is both increased and publicly manifested by it.
Poole: Pro 26:2 - By wandering // Shall not come By wandering from place to place; by its perpetual restlessness it secures itself from the fowler, that he cannot shoot at it, nor spread his net ove...
By wandering from place to place; by its perpetual restlessness it secures itself from the fowler, that he cannot shoot at it, nor spread his net over it.
Shall not come to wit, upon the innocent person, but he shall escape from it like a bird, &c.
Poole: Pro 26:3 - A bridle // A rod for the fool’ s back A bridle was very proper and usual for an ass, when they rode upon it, (as the Jews most commonly did,) though not to restrain him from running away,...
A bridle was very proper and usual for an ass, when they rode upon it, (as the Jews most commonly did,) though not to restrain him from running away, which is the principal use of it in horses, yet that the rider might rule and guide him, which was very necessary for that stupid creature. Although the ancient interpreters render it a goad , or spur, or something of the like nature and use.
A rod for the fool’ s back which is most proper and necessary for him. Not words, but blows, must make him better.
Poole: Pro 26:4 - Answ // Answer him not // Answer him // According to his folly // Be like unto him How can these contrary rules be reconciled, answer him not , and answer him ?
Answ . Easily, by considering the difference of persons, and time...
How can these contrary rules be reconciled, answer him not , and answer him ?
Answ . Easily, by considering the difference of persons, and times, and places, and other circumstances, and of the manner of answering. And such seemingly contradictory precepts are not only used by, but are esteemed elegant in, other authors.
Answer him not when he is incorrigible, or when he is inflamed with passion or wine, &c., or when it is not necessary, nor likely to do him good.
Answer him when he is capable of receiving good by it, or when it is necessary for the glory of God, or for the discharge of a man’ s duty, or for the good of others.
According to his folly so as to imitate his folly, by such passionate, or reproachful, or foolish speeches as he useth to thee.
Be like unto him show thyself to be as great a fool as he.
Poole: Pro 26:5 - According to his folly // Lest he be wise in his own conceit According to his folly so as his folly needs and requires, convincing him strongly, reproving him sharply, exposing him to just shame, and correcting...
According to his folly so as his folly needs and requires, convincing him strongly, reproving him sharply, exposing him to just shame, and correcting him with a rod, when he deserves it, and thou hast a just power to use it.
Lest he be wise in his own conceit lest thy silence make him arrogant and presumptuous, as if his words were unanswerable.
Poole: Pro 26:6 - He that sendeth a message by the hand of a fool // cutteth off the feet // Drinketh damage He that sendeth a message by the hand of a fool he that employeth a fool upon any important errand or business which is too hard for him,
cutteth of...
He that sendeth a message by the hand of a fool he that employeth a fool upon any important errand or business which is too hard for him,
cutteth off the feet to wit, of his messenger; he bids one go that wants legs; he sends one who wants that discretion, which is as necessary for that employment as legs are for going.
Drinketh damage he bringeth upon himself abundance of loss and mischief, not only spoiling that business about which he sends him, but making himself contemptible to the person to whom he sends him, and to others with him, as if he had not common prudence to choose a fit messenger, and giving occasion, by the folly of his messenger, to further misunderstandings, and jealousies, and inconveniences. For the phrase, we may observe that drinking in Scripture frequently notes the plentiful doing or receiving of any thing, as they who multiply sins are said to drink iniquity like water, Job 15:16 34:7 ; and they who are greatly afflicted are commonly said to drink the cup.
Poole: Pro 26:7 - The legs of the lame are not equal // So is a parable in the mouth of fools The legs of the lame are not equal Heb. As (which note of similitude is plainly understood from the particle so in the following clause) the legs of...
The legs of the lame are not equal Heb. As (which note of similitude is plainly understood from the particle so in the following clause) the legs of the lame are lifted up , to wit, in going, or rather in dancing, which is done with great inequality and uncomeliness.
So is a parable in the mouth of fools no less absurd and indecent are wise and pious speeches from a foolish and ungodly man, whose actions grossly contradict them, whereby he makes them contemptible, and himself ridiculous.
Poole: Pro 26:8 - As he that bindeth a stone in a sling // So is he that giveth honour to a fool As he that bindeth a stone in a sling whereby he hinders his own design of throwing the stone out of it; or, who fastens it there only for a season, ...
As he that bindeth a stone in a sling whereby he hinders his own design of throwing the stone out of it; or, who fastens it there only for a season, that he may speedily and violently throw it away. Or, as it is rendered in our margin, and by many others, As he that putteth a precious stone (Heb. a stone , which is oft emphatically used for a precious stone, both in Scripture, as Exo 39:10 1Ch 29:8 , and elsewhere, and also in other authors) in an heap of stones , where it is obscured and lost.
So is he that giveth honour to a fool no less absurd is he that giveth to a fool that honour and praise which he is not capable either of receiving, or retaining, or using aright, but it is quite wasted upon him, and doth him more hurt than good.
Poole: Pro 26:9 - -- As a thorn is in a drunkard’ s hand, which he cannot hold and manage cautiously, but employeth to his own and others’ hurt,
so is a p...
As a thorn is in a drunkard’ s hand, which he cannot hold and manage cautiously, but employeth to his own and others’ hurt,
so is a parable in the mouth of fools as improper and unprofitable, and, by accident, hurtful to himself and others. See Poole "Pro 26:7" .
Poole: Pro 26:10 - great // the Most High God, who is oft called
great as Psa 86:10 135:5 , &c., and is described by the name of
the Most High as Psa 9:2 21:7 , &c., who created all thin...
God, who is oft called
great as Psa 86:10 135:5 , &c., and is described by the name of
the Most High as Psa 9:2 21:7 , &c., who created all things, and therefore observeth and governeth all men and things, will certainly give that recompence which is meet for and deserved by fools and transgressors , i.e. by such as sin either through ignorance and heedlessness, or wilfully and wickedly. Or, as it is the margin, A great man (a prince or potentate, who are called by this title, Est 1:8 Dan 1:3 , &c.) grieveth (as this word is used, Isa 51:9 53:5 , and elsewhere) all, (to wit, all that are subject to him, or all that stand in his way) he hireth (as this word most commonly signifies) the fools, he hireth also transgressors. So the sense is, It is the manner of many princes to vex and oppress their subjects, which because they cannot do by themselves alone, they hire others, both fools, who do not know or consider what they do, and transgressors, who are ready to execute all their commands, right or wrong, that they may be their instruments in that work.
Poole: Pro 26:11 - As a dog returneth to his vomit As a dog returneth to his vomit to lick up that which he had lately vomited, forgetting how burdensome and vexatious it was to him,
so a fool return...
As a dog returneth to his vomit to lick up that which he had lately vomited, forgetting how burdensome and vexatious it was to him,
so a fool returneth to his folly such like is the impudence and madness of sinners, who having smarted for their sins, and been forced to forsake them far a time, do afterwards return to the commission of them.
Poole: Pro 26:12 - A man wise in his own conceit // There is more hope of a fool A man wise in his own conceit who, being a fool, thinks himself wise, and therefore scorneth the counsels of others.
There is more hope of a fool o...
A man wise in his own conceit who, being a fool, thinks himself wise, and therefore scorneth the counsels of others.
There is more hope of a fool of doing good to one who is a fool, and sensible of his folly, and ready to receive instruction.
Poole: Pro 26:14 - Turneth upon his hinges Turneth upon his hinges moving hither and thither upon them, but not removing one jot from its place.
Turneth upon his hinges moving hither and thither upon them, but not removing one jot from its place.
He will not take the least pains for the most necessary things.
Poole: Pro 26:16 - Is wiser in his own conceit // That can render a reason Is wiser in his own conceit because by his idleness he avoids those troubles and dangers to which other men by their activity expose themselves, forg...
Is wiser in his own conceit because by his idleness he avoids those troubles and dangers to which other men by their activity expose themselves, forgetting in the mean thee what reproach and loss, and how much greater mischiefs, both here and hereafter, are brought upon him by his slothfulness.
That can render a reason to wit, a satisfactory reason, of all their actions, i.e. who are truly wise men.
PBC -> Pro 26:2
Haydock: Pro 26:1 - Glory Glory and power. A fool in a high office will endanger himself and the public; (Calmet) while the virtuous, seeing that merit is not regarded, will ...
Glory and power. A fool in a high office will endanger himself and the public; (Calmet) while the virtuous, seeing that merit is not regarded, will not push themselves forward. (Æschines.)
Haydock: Pro 26:2 - As a bird // Come As a bird, &c. The meaning is, that a curse uttered without cause shall do no harm to the person that is cursed, but will return upon him that curse...
As a bird, &c. The meaning is, that a curse uttered without cause shall do no harm to the person that is cursed, but will return upon him that curseth; as whithersoever a bird flies, it returns to its own nest. (Challoner) ---
Come. Chaldean, "shall not come in vain," if it be just, like that of Noe, Josue, &c. Hebrew, "shall not come" (Calmet) to the person against whom it is uttered, though God will not hold the curser guiltless, as the Vulgate intimates. (Haydock) Curses, anathemas, &c., vented without reason, do not injure any but those who denounce them. Yet out of respect for ecclesiastical authority, those who are under censures, must abstain from their functions till they be absolved. (Calmet)
Haydock: Pro 26:3 - Snaffle Snaffle. "Bit," or muzzle, ( camus ) to prevent the animal from biting. (Haydock) ---
Septuagint, Arabic, &c., "a goad for an ass." But metheg ...
Snaffle. "Bit," or muzzle, ( camus ) to prevent the animal from biting. (Haydock) ---
Septuagint, Arabic, &c., "a goad for an ass." But metheg denotes a bridle. (Montanus; Haydock) asses being there very large, and commonly used for riding, chap. xiii. 13. (Calmet)
Haydock: Pro 26:4 - Answer not a fool Answer not a fool, &c. Viz., so as to imitate him; but only so as to reprove his folly. (Challoner) ---
If thou answer at all, (ver. 5.) do it to ...
Answer not a fool, &c. Viz., so as to imitate him; but only so as to reprove his folly. (Challoner) ---
If thou answer at all, (ver. 5.) do it to the purpose, and to prevent others from taking scandal, (Calmet) as well as to humble the wicked, for his good. (Haydock)
Haydock: Pro 26:6 - Iniquity Iniquity. He is exposed to shame, (Septuagint) and must condemn his own folly. (Calmet)
Iniquity. He is exposed to shame, (Septuagint) and must condemn his own folly. (Calmet)
Fair. Hebrew, "unequal legs," or "lifted up," so, &c. (Haydock)
Haydock: Pro 26:8 - Mercury // Honour Mercury. The god of travellers, who were wont to throw a stone at the foot of his statue, as the Indians (Vincent. Bellor. xxiv.) and Arabs did. Ma...
Mercury. The god of travellers, who were wont to throw a stone at the foot of his statue, as the Indians (Vincent. Bellor. xxiv.) and Arabs did. Mahomet would not disturb this superstitious custom. The Rabbins style these statues Mercolis. But Septuagint, &c., give another sense, "as he that bindeth a stone (Calmet) in the boss of a ring, Greek: sphendone, (Menochius) or in a sling," can do no good, but only endanger himself or others, "so," &c. Yet margema is never used elsewhere for a sling, and it means undoubtedly "a heap of stones," (Calmet) as Montanus substitutes instead of "the sling," in Pagnin. "As a small piece of precious stone in a heap of stones is lost, so," &c. (Pole. Syn. Parkhurst in rogom. ) (Haydock) ---
Honour, or an office, in which he may do harm. (Calmet)
Haydock: Pro 26:9 - If // Parable If. Hebrew, " as a thorn goeth up into the," &c. (Protestants) (Haydock) ---
If he attempt to handle or to extract one, he will wound himself th...
If. Hebrew, " as a thorn goeth up into the," &c. (Protestants) (Haydock) ---
If he attempt to handle or to extract one, he will wound himself the more, as the fool would render truth and wisdom contemptible. (Calmet) ---
Parable. Septuagint, "but slavery in the hands of fools" groweth up. (Haydock)
Haydock: Pro 26:10 - Anger Anger, and prevent lawsuits. Hebrew is variously read and translated. (Calmet) ---
Protestants, "the great God, that formed all things, both rew...
Anger, and prevent lawsuits. Hebrew is variously read and translated. (Calmet) ---
Protestants, "the great God, that formed all things, both rewardeth the fool and rewardeth the transgressors." Marginal note, "a great man giveth all, and he hireth the fool," &c. Septuagint, "all the flesh of fools is exposed to many storms, for their excess is punished." (Haydock)
Haydock: Pro 26:11 - Dog Dog. This is the only animal which is known to do so. St. Peter uses this comparison to deter any from renouncing the faith; as the Fathers do, to ...
Dog. This is the only animal which is known to do so. St. Peter uses this comparison to deter any from renouncing the faith; as the Fathers do, to shew the misery attending a relapse. Septuagint here add, "there is a confusion," &c., taken from Ecclesiasticus iv. 25. (Calmet)
Haydock: Pro 26:12 - Fool Fool. The ignorant may be convinced that he wants instruction. (Calmet) ---
But "none are worse than the half-learned." (Quintil. i. Jo. v. 21.)
Fool. The ignorant may be convinced that he wants instruction. (Calmet) ---
But "none are worse than the half-learned." (Quintil. i. Jo. v. 21.)
Haydock: Pro 26:14 - Bed Bed, which he will scarcely leave, though avarice push him forward. (St. Augustine, ser. xxii. or clxiv.)
Bed, which he will scarcely leave, though avarice push him forward. (St. Augustine, ser. xxii. or clxiv.)
Gill: Pro 26:1 - As snow in summer, and as rain in harvest // so honour is not seemly for a fool As snow in summer, and as rain in harvest,.... Which were very undesirable and unseasonable, yea, very hurtful to the fruits of the earth; and a great...
As snow in summer, and as rain in harvest,.... Which were very undesirable and unseasonable, yea, very hurtful to the fruits of the earth; and a great obstruction to the labourers in the harvest, and a hinderance to the gathering of it in; and were very rare and uncommon in Judea; it was even a miracle for thunder and rain to be in wheat harvest, 1Sa 12:17;
so honour is not seemly for a fool: for a wicked man; such should not be favoured by kings, and set in high places of honour and trust; "folly set in great dignity", or foolish and bad men set in honourable places, are as unsuitable and inconvenient as snow and rain in summer and harvest, and should be as rare as they; and they are as hurtful and pernicious, since they discourage virtue and encourage vice, and hinder the prosperity of the commonwealth; such vile persons are contemned in the eyes of good men, and are disregarded of God; he will not give, theft, glory here nor hereafter; the wise shall inherit it, but shame shall be the promotion of fools, Pro 3:35; see Ecc 10:6.
Gill: Pro 26:2 - As the bird by wandering, as the swallow by flying // so the curse causeless shall not come As the bird by wandering, as the swallow by flying,.... As a bird, particularly the sparrow, as the word h is sometimes rendered, leaves its nest and ...
As the bird by wandering, as the swallow by flying,.... As a bird, particularly the sparrow, as the word h is sometimes rendered, leaves its nest and wanders from it; and flies here and there, and settles nowhere; and as the swallow flies to the place from whence it came; or the wild pigeon, as some i think is meant, which flies away very swiftly: the swallow has its name in Hebrew from liberty, because it flies about boldly and freely, and makes its nest in houses, to which it goes and comes without fear;
so the curse causeless shall not come; the mouths of fools or wicked men are full of cursing and bitterness, and especially such who are advanced above others, and are set in high places; who think they have a right to swear at and curse those below them, and by this means to support their authority and power; but what signify their curses which are without a cause? they are vain and fruitless, like Shimei's cursing David; they fly away, as the above birds are said to do, and fly over the heads of those on whom they are designed to light; yea, return and fall upon the heads of those that curse, as the swallow goes to the place from whence it came; it being a bird of passage, Jer 8:7; in the winter it flies away and betakes itself to some islands on rocks called from thence "chelidonian" k. According to the "Keri", or marginal reading, for here is a double reading, it may be rendered, "so the curse causeless shall come to him" l; that gives it without any reason. The Septuagint takes in both,
"so a vain curse shall not come upon any;''
what are all the anathemas of the church of Rome? who can curse whom God has not cursed? yea, such shall be cursed themselves; see Psa 109:17.
Gill: Pro 26:3 - A whip for the horse // a bridle for the ass // and a rod for the fool's back A whip for the horse,.... One that is dull of going, or refractory and wants breaking;
a bridle for the ass; not to curb and restrain it from going...
A whip for the horse,.... One that is dull of going, or refractory and wants breaking;
a bridle for the ass; not to curb and restrain it from going too fist, asses being generally dull; but to direct its way and turn it when necessary, it being stiffnecked and obstinate; though the Septuagint, Syriac, and Arabic versions, render it a "spear" or "goad", something to prick with, and excite it to motion; and so the Targum; or otherwise one would have thought the whip was fitter for the ass and the bridle for the horse;
and a rod for the fool's back; suggesting that the fool, or wicked man, is like the horse or the mule; though not without understanding of things natural, yet of things divine and moral; and as stupid as the ass, however wise he may conceit himself to be, being born like a wild ass's colt; and instead of honour being given him, stripes should be laid upon him; he should be reproved sharply, and corrected for his wickedness, especially the causeless curser, Pro 19:29.
Gill: Pro 26:4 - Answer not a fool according to his folly // lest thou also be like unto him Answer not a fool according to his folly,.... Sometimes a fool, or wicked man, is not to be answered at all; as the ministers of Hezekiah answered not...
Answer not a fool according to his folly,.... Sometimes a fool, or wicked man, is not to be answered at all; as the ministers of Hezekiah answered not a word to Rabshakeh; nor Jeremiah the prophet to Hananiah; nor Christ to the Scribes and Pharisees; and when an answer is returned, it should not be in his foolish way and manner, rendering evil for evil, and railing for railing, in the same virulent, lying, calumniating, and reproachful language;
lest thou also be like unto him; lest thou also, who art a man of understanding and sense, and hast passed for one among men, come under the same imputation, and be reckoned a fool like him.
Gill: Pro 26:5 - Answer a fool according to his folly // lest he be wise in his own conceit Answer a fool according to his folly,.... The Targum is,
"but speak with a fool in thy wisdom;''
and the Syriac version,
"yea, speak with a f...
Answer a fool according to his folly,.... The Targum is,
"but speak with a fool in thy wisdom;''
and the Syriac version,
"yea, speak with a fool according to thy wisdom;''
which would at once remove the seeming contradiction in these words to the former, but then they are not a true version; indeed it is right, and must be the sense, that when a fool is answered, as it is sometimes necessary he should, that it be done in wisdom, and so as to expose his folly; he is to be answered and not answered according to different times, places, and circumstances, and manner of answering; he is to be answered when there is any hope of doing him good, or of doing good to others; or of preventing ill impressions being made upon others by what he has said; when the glory of God, the good of the church, and the cause of truth, require it; and when he would otherwise glory and triumph, as if his words or works were unanswerable, as follow;
lest he be wise in his own conceit; which fools are apt to be, and the rather when no answer is given them; imagining it arises from the strength of their arguments, and their nervous way of reasoning, when it is rather from a neglect and contempt of them.
Gill: Pro 26:6 - He that sendeth a message by the hand of a fool // cutteth off the feet // and drinketh damage He that sendeth a message by the hand of a fool,.... Who knows not how to deliver it in a proper manner, and is incapable of taking the answer, and re...
He that sendeth a message by the hand of a fool,.... Who knows not how to deliver it in a proper manner, and is incapable of taking the answer, and reporting it as he should; or unfaithful in it, and brings a bad or false report, as the spies did upon the good land;
cutteth off the feet; he may as well cut off his feet before he sends him, or send a man without feet, as such an one; for prudence, diligence, and faithfulness in doing a message, and bringing back the answer, are as necessary to a messenger as his feet are;
and drinketh damage; to himself; his message not being rightly performed, and business not done well; which is a loss to the sender, as well as to his credit and reputation with the person to whom he sends him; he hereby concluding that he must be a man of no great judgment and sense to send such a fool on his errand. Such are the unskilful ambassadors of princes; and such are unfaithful ministers, the messengers of the churches; see Pro 10:26. The words in the original are three sentences, without a copulative, and stand in this order, " he that cutteth off feet; he that drinketh damage; he that sendeth a message by the hand of a fool"; that is, they are alike.
Gill: Pro 26:7 - The legs of the lame are not equal // so is a parable in the mouth of fools The legs of the lame are not equal,.... Or as "the lifting up the legs by one that is lame" m, to dance to a pipe or violin, is very unseemly, and doe...
The legs of the lame are not equal,.... Or as "the lifting up the legs by one that is lame" m, to dance to a pipe or violin, is very unseemly, and does but the more expose his infirmity, and can give no pleasure to others, but causes derision and contempt;
so is a parable in the mouth of fools; an apophthegm, or sententious expression of his own, which he delivers out as a wise saying, but is lame and halts; it is not consistent with itself, but like the legs of a lame man, one higher than the other: or one of the proverbs of this book, or rather any passage of Scripture, in the mouth of a wicked man; or any religious discourse of his is very unsuitable, since his life and conversation do not agree with it; it is as disagreeable to hear such a man talk of religious affairs as it is to see a lame man dance; or whose legs imitate buckets at a well, where one goes up and another down, as Gussetius n interprets the word.
Gill: Pro 26:8 - As he that bindeth a stone in a sling // so is he that giveth honour to a fool As he that bindeth a stone in a sling,.... That so fastens it to it that it cannot be slung out of it, it becomes useless and does not answer the end ...
As he that bindeth a stone in a sling,.... That so fastens it to it that it cannot be slung out of it, it becomes useless and does not answer the end for which it is put there; or that places it there that it may be cast out, and is cast out, and so is thrown away, and of no more use; or that puts a precious stone, so some interpret it, in a heap of common stones, even in such a heap as is used at the stoning of malefactors; or increases the heap of stones on such, which the more exposes them, and the greater reproach they are loaded with; so the more a fool is praised, it does but bring to mind his folly, and issues in his greater disgrace, so Gussetius o: or rather it has respect to a precious stone put in such a heap of stones, as Luther; or else, according to Schultens, to such an one put into a heap of sepulchral stones; or, as Aben Ezra, that binds up a stone, a common stone, in purple, which to do is ridiculous, so R. Joseph Kimchi; the Vulgate Latin version renders it,
"as he that casts a stone to Mercury's heap;''
a Heathen deity, called by the eastern people Mertholin and Margenah p, which last is near the same with the Hebrew word here used; whose statue was set up where two or more ways met, to direct travellers; and who therefore out of respect to the deity, and to show gratitude to him, used to cast a stone to the heap for the support of it; and which stones, set up in such doubtful places, were dedicated to him, and were called after his name q; and not only travellers did this in honour of the deity, and to make his statue more manifest r, but also for profit, to clear the way from stones; and this custom obtained with the Indians, Arabs, Saracens, and now does with the Mahometans s: and such heaps of stones were also placed in cities, and at the doors of houses, in honour of Mercury, and were called from him Hermae t; these stones were also erected for borders of countries u. But it is not probable that this custom obtained in Solomon's time; and yet some Jewish writers interpret it to this sense, as if he that gives honour to a fool is like him that casts a stone to Mercury; and Jarchi in the text observes it as the sense of some of their Rabbins,
"that he that teacheth the law to a disciple that is not fit, is as he that casts a stone to Mercury;''
and to cast a stone to Mercury is with them the same as to commit idolatry w; but either of the former senses is best;
so is he that giveth honour to a fool; it is all thrown away and lost, as a stone out of a sling; or as unseemly as to put a precious stone among a heap of stones, or a common stone in purple; See Gill on Pro 26:1.
Gill: Pro 26:9 - As a thorn goeth up into the hand of a drunkard // so is a parable in the mouth of fools As a thorn goeth up into the hand of a drunkard,.... And he perceives it not; or being in his hand he makes an ill use of it, and hurts himself and o...
As a thorn goeth up into the hand of a drunkard,.... And he perceives it not; or being in his hand he makes an ill use of it, and hurts himself and others with it;
so is a parable in the mouth of fools, a proverbial sentence respecting religious matters; or a passage of holy Scripture which either he understands not, and has no spiritual perception of, any more than the drunkard has of the thorn in his hand; or which being used as a pun, or by way of jest, as it is the manner of some to pun upon or jest with the Scripture, hurts himself and others, wounds his own conscience, and ruins the souls of others; for it is dangerous meddling with edge tools, and hard to kick against the pricks; so to do is like a drunken man's handling thorns, which he does without judgment, and to his own prejudice and others. Gussetius x understands this of a fish hook coming up into the hand of a drunkard empty, without taking any thing by it, and so alike useless is what is said by a fool.
Gill: Pro 26:10 - The great God, that formed all things // both rewardeth the fool, and rewardeth transgressors The great God, that formed all things,.... That made the heavens, earth, and sea, and all that are in them; who is great in the perfections of his n...
The great God, that formed all things,.... That made the heavens, earth, and sea, and all that are in them; who is great in the perfections of his nature, and in the works of his hands, and greatly to be praised;
both rewardeth the fool, and rewardeth transgressors; according to their works; every transgression of the law receiving its just recompence of reward, whether a man transgresses it ignorantly or wilfully; as his transgressions are, whether through error or presumption, so shall his punishment be; though some understand this, as Kimchi, of the Lord's doing good in a providential way, to the wise and unwise, the righteous and the wicked: the words are by some rendered to another sense, "a great one grieveth all, and he hireth the fool, and he hireth the transgressors" y; that is, a great man, a tyrannical prince, grieves all his good subjects; or, as Hottinger z, from the use of the word in the Arabic tongue, changes all things, inverts their order, or administers all at his will, that is, wrongly; when he hires fools and wicked men to do those bad things for him which others would not, to the great detriment of the commonwealth; and rewards them for it, putting them into posts of honour and trust, to the great grief and trouble of all his best subjects.
Gill: Pro 26:11 - As a dog returneth to his vomit // so a fool returneth to his folly As a dog returneth to his vomit,.... Who being sick with what he has eaten, casts it up again, and afterwards returns unto it and licks it up;
so ...
As a dog returneth to his vomit,.... Who being sick with what he has eaten, casts it up again, and afterwards returns unto it and licks it up;
so a fool returneth to his folly, or "repeats" a it, time after time, many times, as Ben Melech; or a wicked man turns to his wickedness, who, having had some qualms upon his conscience for sin, for a while forsakes it; but that fit being over, and he forgetting all his former horror and uneasiness, returns to his old course of life: a wicked man is here compared to a dog, as he is elsewhere for his impudence and voraciousness in sinning; and the filthiness of sin is expressed by the vomit of a dog, than which nothing is more nauseous and loathsome; and the apostasy of the sinner, from an external course of righteousness into open profaneness is signified by the return of this creature to it. This is said to be a "true proverb", 2Pe 2:22, where it is quoted and applied.
Gill: Pro 26:12 - Seest thou a man wise in his own conceit // there is more hope of a fool than of him Seest thou a man wise in his own conceit,.... Or "in his own eyes" b; as multitudes may be seen, by looking round; man is a creature but of small know...
Seest thou a man wise in his own conceit,.... Or "in his own eyes" b; as multitudes may be seen, by looking round; man is a creature but of small knowledge in things natural, civil, mechanical, philosophical, moral, or divine; yet greatly conceited for the most part of his knowledge and wisdom. As by a "fool" in this book is generally understood a wicked profane man, so by a wise man is meant a good and righteous man, and may be so understood here; and many there are who are good and righteous only their own conceit and esteem, not truly so; they place their righteousness in outward things, in the observance of external duties; and though there may be some little imperfection in them, yet they think, as they mean well, God will accept the will for the deed: and some have imagined they have arrived to perfection; and such are generally conceited, proud, and haughty, and despise others; all which flows from ignorance; for, though they fancy themselves to be wise, they are very ignorant of themselves; of the plague of their own hearts; of the law of God, and the spirituality of it, and the extensiveness of its demands; of the strict justice and righteousness of God, which will not admit of an imperfect righteousness in the room of a perfect one; and also of the righteousness of Jesus Christ, the nature and necessity of that to justify: and this being their case, they are in very dangerous circumstances; they are building on a sand; they are liable to fall into a ditch; they cannot be justified nor saved by their own works; they oppose themselves to God's way of justifying and saving sinners; and he sets himself against them, he resisteth the proud. Wherefore
there is more hope of a fool than of him; of a profane sinner than of a self-righteous person; for Christ came to save sinners, to call them to repentance, and he receives them as such; but not self-righteous persons; and, humanly speaking, there is a greater likelihood and greater hopes of convincing sinners, and bringing them to repentance and to forsake their sins, than there is of convincing a self-righteous man of the insufficiency of his righteousness, and the folly of trusting to it, and of bringing him to repent of such a confidence, and to forsake it; for it is most natural to him; it is his own, and the effect of great labour and pains; and encourages vanity and boasting, which would be excluded should he part with it; see Mat 21:31.
Gill: Pro 26:13 - The slothful man saith // there is a lion in the way; a lion is in the streets The slothful man saith,.... Within himself; or to such that excite him to diligence and industry, to go about the business of his calling, to till hi...
The slothful man saith,.... Within himself; or to such that excite him to diligence and industry, to go about the business of his calling, to till his field, and dress his vineyard. The Septuagint and Arabic versions add, "being sent into the way"; ordered by his master to go out to work, when he makes the following excuse:
there is a lion in the way; a lion is in the streets; in the way to his field or vineyard, and in the streets, where his business lies or leads unto it: a very idle excuse this; since lions are usually in woods, forests, and desert places, and not in public roads, and much less in streets of cities; see Pro 22:13. This may be applied to a man slothful in the duties of religion; the "way" and "streets" may denote public ordinances, which are the ways of God's appointing, prescribing, and directing to; and in which good men walk, and find pleasure and profit; and are the streets where Wisdom cries, or Christ is preached, and where he is sought for and found: but many are the excuses some men make not to attend them; see Luk 14:17; though they are vain, frivolous, and foolish, as this here; for in these ways and streets may true seen the feet of the messengers of peace; here the turtle's voice, the joyful sound of salvation by Christ, may be heard; here the Lamb of God is directed to, to be looked at, as taking away the sins of men, having been slain, and having shed his blood for the redemption of them: and though the terrible voice of the law may be sometimes heard, which is necessary to arouse and awaken sleepy sinners, and unhinge self-righteous persons from a dependence on the works of the law; yet, afterwards comes the still small voice of the Gospel, proclaiming freedom from the curse and condemnation of the law by Christ. Indeed, in some ages, there have been violent persecutors, comparable to lions; and informers have been in the way and in the streets, to terrify saints from their duty; but none of these could move them from it, nor separate fully gracious souls from their love to Christ: though carnal slothful professors are offended, when tribulation or persecution arise because of the word, these are lions to them; and, in times of peace and liberty, they can paint lions, very terrible to themselves, and raise such difficulties as are insuperable to them; a slight disorder of body, a small inclemency of the weather, little danger of catching cold, and the like, shall be a lion to them: not considering they have a devouring lion nearer them in their houses, chambers, and on their beds with them; even Satan, in whose clutches they are, who keeps their goods in peace, by whom they are led captive, and to whom they fall a prey: nor fearing the wrath of the King of kings, which is as the roaring of a lion: the wrath of God and of the Lamb, who is also the Lion of the tribe of Judah, and whose day of wrath will be such as none will be able to bear.
Gill: Pro 26:14 - As the door turneth upon his hinges // so doth the slothful upon his bed As the door turneth upon his hinges,.... And moves this way and that way, and opens and shuts, and yet hangs where it did, is not moved from its plac...
As the door turneth upon his hinges,.... And moves this way and that way, and opens and shuts, and yet hangs where it did, is not moved from its place:
so doth the slothful upon his bed; he turns himself from side to side, but is still on his bed, and does not move out of it, and go about his business. Aben Ezra makes mention of another reading and sense, "the door turneth upon his hinges", and is opened to let men out, one and another, to his work; "but yet the slothful man is upon his bed"; though one and another rise and go about business, and he hears the door open again and again, he stirs not, but keeps his, bed. So profane sinners lie on the bed of sinful lusts and sensual pleasures, indulge themselves in chambering and wantonness, and do not care to rise from hence, and walk honestly as in the daytime; and though their consciences are sometimes jogged by inward pricks, and they are moved a little by the reproofs of their friends, or awakened by the judgments of God; yet these are quickly over, and they give themselves a turn and go to sleep again: sometimes there are some motions in them, some thoughts and resolutions of amendment, some purposes to do good works; but, alas! their slothfulness is so great, and the habits and customs of sin so strong, that they cannot break through them, shake off their sloth, and come out, but remain as they were: and so it is with carnal professors, resting in their own works, and in a round of duties; and after ten, twenty, thirty years' profession, or more, they are just where they were; have no spiritual knowledge, judgment, and experience.
Gill: Pro 26:15 - The slothful hideth his hand in his bosom // it grieveth him to bring it again to his mouth The slothful hideth his hand in his bosom,.... To keep it warm; Jarchi's note is,
"he puts his hand in a hot basin, because of the cold.''
The ...
The slothful hideth his hand in his bosom,.... To keep it warm; Jarchi's note is,
"he puts his hand in a hot basin, because of the cold.''
The word c for "bosom" does sometimes signify a "pot" or basin. Or he hides it under his "arm holes", as some render it, not caring to make use of it for labour; or covers it out of sight in his bosom, pretending some weakness or ailment in it, which hinders him from working; see Pro 19:24;
it grieveth him to bring it again to his mouth; from under his arm holes, or out of his bosom, or even out of the platter, where his food is; an hyperbolical expression, setting forth his excessive sloth; and such an one ought not to eat, but starve indeed. It may be rendered, "he is weary"; it is a "weariness" d to him; it is even a labour too much for him to feed himself, so great is his sloth: and such is the sloth of carnal men; it is a weariness to them to hear the word, and attend on ordinances, and to lift up their hands in prayer to God; or to make use of any means, that they may have food for their souls; praying, hearing, and reading, are a burden to them; and therefore it is but just with God to send them a famine of the word, and take away the whole stay and staff of bread and water.
Gill: Pro 26:16 - The sluggard is wiser in his own conceit // than seven men that can render a reason The sluggard is wiser in his own conceit,.... It is a sort of a solecism, a kind of a contradiction in terms for a sluggard to be wise, who is so slo...
The sluggard is wiser in his own conceit,.... It is a sort of a solecism, a kind of a contradiction in terms for a sluggard to be wise, who is so slothful as to make no use of the means of getting wisdom and knowledge. And it must be a mere conceit in him that he is wise, and especially that he is wiser
than seven men that can render a reason; not alluding to the number of a king's counsellors, who return him an answer to what he inquires of them, as Aben Ezra thinks; such as were the "seven" princes of the king of Persia, Est 1:14. Since to have such an exact number might not obtain in Solomon's time, either in Persia, or in his own court, or elsewhere: but it signifies a large number, many wise men, as Gersom observes, that render a reason to everyone that asks it of them; who, having been diligent and industrious, have got such a competency of knowledge, that they are able to give a proper reason of what they say, believe, or do: and such are they, who, by the blessing of grace in the use of means, are wise in a spiritual sense; know themselves, and Christ Jesus, and the way of salvation by him; have an understanding of the Scriptures, and of the doctrines of the Gospel; have their spiritual senses exercised, to discern between truth and error; are of established judgments, and capable of teaching others good judgment and knowledge; and of giving a reason of their faith, hope, and practice; see 1Pe 3:15. Now such is the conceit of an ignorant sluggard, that he is wiser than ten thousand or ever so many of these; he thinks himself the wisest man, inasmuch as he enjoys ease and quiet in his stupid sottish way, while they are toiling and labouring, and taking a great deal of pains to get knowledge; and that he sleeps in a whole skin, and escapes the censure and reproaches of men, which they endure for being precise in religious duties, and constant in the performance of them; and fancies he can get to heaven in an easier way, without all this care and toil and trouble, only by saying, Lord, have mercy on me, at last.
buka semuaTafsiran/Catatan -- Catatan Ayat / Catatan Kaki
NET Notes -> Pro 26:1; Pro 26:1; Pro 26:2; Pro 26:2; Pro 26:2; Pro 26:3; Pro 26:4; Pro 26:4; Pro 26:5; Pro 26:5; Pro 26:6; Pro 26:6; Pro 26:6; Pro 26:7; Pro 26:7; Pro 26:7; Pro 26:8; Pro 26:8; Pro 26:9; Pro 26:9; Pro 26:10; Pro 26:10; Pro 26:11; Pro 26:11; Pro 26:12; Pro 26:12; Pro 26:12; Pro 26:12; Pro 26:13; Pro 26:13; Pro 26:14; Pro 26:14; Pro 26:14; Pro 26:15; Pro 26:15; Pro 26:16; Pro 26:16
NET Notes: Pro 26:1 The first twelve verses of this chapter, Prov 26:1-12, are sometimes called “the Book of Fools” because they deal with the actions of fool...
NET Notes: Pro 26:2 The MT has the negative with the verb “to enter; to come” to mean “will not come” (לֹא תָב...
NET Notes: Pro 26:3 A fool must be disciplined by force like an animal – there is no reasoning. The fool is as difficult to manage as the donkey or horse.
NET Notes: Pro 26:4 The person who descends to the level of a fool to argue with him only looks like a fool as well.
NET Notes: Pro 26:6 The consequence is given in the first line and the cause in the second. It would be better not to send a message at all than to use a fool as messenge...
NET Notes: Pro 26:7 As C. H. Toy puts it, the fool is a “proverb-monger” (Proverbs [ICC], 474); he handles an aphorism about as well as a lame man can walk. T...
NET Notes: Pro 26:8 The point is that only someone who does not know how a sling works would do such a stupid thing (R. N. Whybray, Proverbs [CBC], 152). So to honor a fo...
NET Notes: Pro 26:9 A fool can read or speak a proverb but will be intellectually and spiritually unable to handle it; he will misapply it or misuse it in some way. In do...
NET Notes: Pro 26:10 The participle שֹׂכֵר (shokher) is rendered here according to its normal meaning “hires” or “pay...
NET Notes: Pro 26:11 The point is clear: Fools repeat their disgusting mistakes, or to put it another way, whenever we repeat our disgusting mistakes we are fools. The pro...
NET Notes: Pro 26:12 Previous passages in the book of Proverbs all but deny the possibility of hope for the fool. So this proverb is saying there is absolutely no hope for...
NET Notes: Pro 26:13 Heb “in the broad plazas”; NAB, NASB “in the square.” This proverb makes the same point as 22:13, namely, that the sluggard us...
NET Notes: Pro 26:14 The term “turns” is not in the Hebrew text, but is supplied in the translation from the parallelism.
NET Notes: Pro 26:15 The proverb is stating that the sluggard is too lazy to eat; this is essentially the same point made in 19:24 (see the note there).
NET Notes: Pro 26:16 The term means “taste; judgment.” The related verb means “to taste; to perceive,” that is, “to examine by tasting,”...
Geneva Bible: Pro 26:4 Answer not a fool ( a ) according to his folly, lest thou also be like him.
( a ) Consent not to him in his doings.
Geneva Bible: Pro 26:5 Answer a fool ( b ) according to his folly, lest he be wise in his own conceit.
( b ) Reprove him as the matter requires.
Geneva Bible: Pro 26:6 He that sendeth a message by the hand of a fool cutteth off ( c ) the feet, ( d ) [and] drinketh damage.
( c ) That is, of the messenger whom he send...
Geneva Bible: Pro 26:9 [As] a thorn goeth ( e ) up into the hand of a drunkard, so [is] a parable in the mouth of fools.
( e ) By which he hurts both himself and others.
Geneva Bible: Pro 26:10 ( f ) The great [God] that formed all [things] both rewardeth the fool, and rewardeth transgressors.
( f ) Meaning God.
Geneva Bible: Pro 26:12 Seest thou a man wise in his own conceit? [there is] ( g ) more hope of a fool than of him.
( g ) For the fool would rather be counselled than he: al...
Geneva Bible: Pro 26:13 The slothful [man] saith, ( h ) [There is] a lion in the way; a lion [is] in the streets.
( h ) Read (Pro 22:13).
buka semuaTafsiran/Catatan -- Catatan Rentang Ayat
MHCC: Pro 26:2 - --He that is cursed without cause, the curse shall do him no more harm than the bird that flies over his head.
MHCC: Pro 26:3 - --Every creature must be dealt with according to its nature, but careless and profligate sinners never will be ruled by reason and persuasion. Man indee...
MHCC: Pro 26:4-5 - --We are to fit our remarks to the man, and address them to his conscience, so as may best end the debate.
MHCC: Pro 26:6-9 - --Fools are not fit to be trusted, nor to have any honour. Wise sayings, as a foolish man delivers and applies them, lose their usefulness.
MHCC: Pro 26:10 - --This verse may either declare how the Lord, the Creator of all men, will deal with sinners according to their guilt, or, how the powerful among men sh...
MHCC: Pro 26:11 - --The dog is a loathsome emblem of those sinners who return to their vices, 2Pe 2:22.
MHCC: Pro 26:12 - --We see many a one who has some little sense, but is proud of it. This describes those who think their spiritual state to be good, when really it is ve...
MHCC: Pro 26:13 - --The slothful man hates every thing that requires care and labour. But it is foolish to frighten ourselves from real duties by fancied difficulties. Th...
MHCC: Pro 26:14 - --Having seen the slothful man in fear of his work, here we find him in love with his ease. Bodily ease is the sad occasion of many spiritual diseases. ...
MHCC: Pro 26:15 - --The sluggard is now out of his bed, but he might have lain there, for any thing he is likely to bring to pass in his work. It is common for men who wi...
MHCC: Pro 26:16 - --He that takes pains in religion, knows he is working for a good Master, and that his labour shall not be in vain.
Matthew Henry: Pro 26:1 - -- Note, 1. It is too common a thing for honour to be given to fools, who are utterly unworthy of it and unfit for it. Bad men, who have neither wit no...
Matthew Henry: Pro 26:2 - -- Here is, 1. The folly of passion. It makes men scatter causeless curses, wishing ill to others upon presumption that they are bad and have done il...
Matthew Henry: Pro 26:3 - -- Here, 1. Wicked men are compared to the horse and the ass, so brutish are they, so unreasonable, so unruly, and not to be governed but by force ...
Matthew Henry: Pro 26:4-5 - -- See here the noble security of the scripture-style, which seems to contradict itself, but really does not. Wise men have need to be directed how to ...
Matthew Henry: Pro 26:6-9 - -- To recommend wisdom to us, and to quicken us to the diligent use of all the means for the getting of wisdom, Solomon here shows that fools are fit f...
Matthew Henry: Pro 26:10 - -- Our translation gives this verse a different reading in the text and in the margin; and accordingly it expresses either, 1. The equity of a good God...
Matthew Henry: Pro 26:11 - -- See here, 1. What an abominable thing sin is, and how hateful sometimes it is made to appear, even to the sinner himself. When his conscience is con...
Matthew Henry: Pro 26:12 - -- Here is, 1. A spiritual disease supposed, and that is self-conceit: Seest thou a man? Yes, we see many a one, wise in his own conceit, who has s...
Matthew Henry: Pro 26:13 - -- When a man talks foolishly we say, He talks idly; for none betray their folly more than those who are idle and go about to excuse themselves in thei...
Matthew Henry: Pro 26:14 - -- Having seen the slothful man in fear of his work, here we find him in love with his ease; he lies in his bed on one side till he is weary of that, a...
Matthew Henry: Pro 26:15 - -- The sluggard has now, with much ado, got out of his bed, but he might as well have lain there still for any thing he is likely to bring to pass in h...
Matthew Henry: Pro 26:16 - -- Observe, 1. The high opinion which the sluggard has of himself, notwithstanding the gross absurdity and folly of his slothfulness: He thinks himself...
Keil-Delitzsch: Pro 26:1 - --
There now follows a group of eleven proverbs of the fool; only the first of the group has after it a proverb of different contents, but of similar f...
Keil-Delitzsch: Pro 26:2 - --
This verse is formed quite in the same way as the preceding:
As the sparrow in its fluttering, as the swallow in its flying,
So the curse that is ...
Keil-Delitzsch: Pro 26:3 - --
3 A whip for the horse, a bridle for the ass,
And a rod for the back of fools.
J. D. Michaelis supposes that the order should be reversed: a bridl...
Keil-Delitzsch: Pro 26:4 - --
4 Answer not the fool according to his folly,
Lest thou thyself also become like unto him.
After, or according to his folly, is here equivalent to...
Keil-Delitzsch: Pro 26:5 - --
5 Answer the fool according to his folly,
Lest he regard himself as wise.
×¢× ×”Ö¾×›×¡×™×œ (with Makkeph , and Gaja , and Chatef )
(Note: Thu...
Keil-Delitzsch: Pro 26:6 - --
6 He cutteth off the feet, he drinketh injury,
Who transacteth business by a fool.
He cutteth off, i.e. , his own feet, as we say: he breaks his ...
Keil-Delitzsch: Pro 26:7 - --
7 The hanging down of the legs of a lame man;
And a proverb in a fool's mouth.
With reference to the obscure דּליוּ , the following views hav...
Keil-Delitzsch: Pro 26:8 - --
This proverb presents to us a new difficulty.
As one binds a stone in a sling,
So is he who giveth honour to a fool.
This translation is warrante...
Keil-Delitzsch: Pro 26:9 - --
9 A thorn goeth into the hand of a drunkard,
And a proverb in a fool's mouth;
i.e ., if a proverb falls into a fool's mouth, it is as if a thorn ...
Keil-Delitzsch: Pro 26:10 - --
All that we have hitherto read is surpassed in obscurity by this proverb, which is here connected because of the resemblance of ושכר to שכו...
Keil-Delitzsch: Pro 26:11 - --
The series of proverbs regarding fools is continued:
Like a dog which returneth to his vomit,
Is a fool who cometh again with his folly.
שׁב i...
Keil-Delitzsch: Pro 26:12 - --
12 Seest thou a man who is wise in his own eyes?
The fool hath more hope than he.
Regarding the perf. hypotheticum ר×ית , vid ., at Pro 22:...
Keil-Delitzsch: Pro 26:13 - --
There follows now a group of proverbs regarding the slothful:
13 The slothful saith there is a lion without,
A lion in the midst of the streets;
...
Keil-Delitzsch: Pro 26:14 - --
14 The door turneth on its hinges,
And the sluggard on his bed.
The comparison is clear. The door turns itself on its hinges, on which it hangs, i...
Keil-Delitzsch: Pro 26:15 - --
15 The slothful has thrust his hand into the dish,
It is hard for him to bring it back to his mouth again.
A variation of Pro 19:24; the fut. ×™ï...
Keil-Delitzsch: Pro 26:16 - --
16 The sluggard is wise in his own eyes,
More than seven men who give an excellent answer.
Between slothfulness and conceit there exists no inward...
Constable -> Pro 25:1--29:27; Pro 26:1-28
Constable: Pro 25:1--29:27 - --IV. MAXIMS EXPRESSING WISDOM chs. 25--29
We return now to the proverbs of Solomon (cf. 1:1-22:16). Chapters 25-2...
Constable: Pro 26:1-28 - --2. Fools and folly ch. 26
The analogies in chapter 25 dealt with both wise and foolish conduct, but those in chapter 26 deal mainly with fools and fol...
buka semuaTafsiran/Catatan -- Lainnya
Evidence: Pro 26:10 The word " great" cannot describe how great God is. Worship takes over where words fail. Our God formed all things. They didn’t evolve after a big ...
Evidence: Pro 26:12 New Age blasphemy . The inevitable result of man’s darkened understanding is that he will think that he is God. His pride takes over his brain. " We...
buka semuaPendahuluan / Garis Besar
JFB: Proverbs (Pendahuluan Kitab) THE NATURE AND USE OF PROVERBS.--A proverb is a pithy sentence, concisely expressing some well-established truth susceptible of various illustrations ...
TSK: Proverbs (Pendahuluan Kitab) The wisdom of all ages, from the highest antiquity, has chosen to compress and communicate its lessons in short, compendious sentences, and in poetic ...
TSK: Proverbs 26 (Pendahuluan Pasal) Overview
Pro 26:1, Observations about fools; Pro 26:13, about sluggards; Pro 26:17, and about contentious busy-bodies.
Poole: Proverbs 26 (Pendahuluan Pasal) CHAPTER 26
Rules how to carry it towards fools, Pro 26:1-12 . The slothful man described, Pro 26:13-16 . The character of a contentious man, and of...
MHCC: Proverbs (Pendahuluan Kitab) The subject of this book may be thus stated by an enlargement on the opening verses. 1. The Proverbs of Solomon, the son of David, king of Israel. 2. ...
Matthew Henry: Proverbs (Pendahuluan Kitab) An Exposition, With Practical Observations, of The Proverbs
We have now before us, I. A new author, or penman rather, or pen (if you will) made use o...
Constable: Proverbs (Pendahuluan Kitab) Introduction
Title
The title of this book in the Hebrew Bible is "The Proverbs of Solo...
Constable: Proverbs (Garis Besar) Outline
I. Discourses on wisdom chs. 1-9
A. Introduction to the book 1:1-7
...
Constable: Proverbs Proverbs
Bibliography
Aitken, Kenneth T. Proverbs. Philadelphia: Westminster Press, 1986.
Alden...
Haydock: Proverbs (Pendahuluan Kitab) THE BOOK OF PROVERBS.
INTRODUCTION.
This book is so called, because it consists of wise and weighty sentences, regulating the morals of men; and...
Gill: Proverbs (Pendahuluan Kitab) INTRODUCTION TO PROVERBS
This book is called, in some printed Hebrew copies, "Sepher Mishle", the Book of Proverbs; the title of it in the Vulgate ...
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