King James Version
Proverbs 15
33 verses with commentary
Proverbs on the Power of Words
A soft answer turneth away wrath: but grievous words stir up anger.
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The Hebrew 'rak' (soft, gentle) answer has power to 'turn away' (Hebrew 'shuv'—cause to return, avert) wrath, demonstrating wisdom's transformative effect on conflict. The contrast between soft answers and 'grievous' (Hebrew 'etseb'—painful, hurtful) words shows that tone and manner are as important as content. This proverb reveals that self-control in speech reflects godly wisdom and prevents the escalation of anger.
The tongue of the wise useth knowledge aright: but the mouth of fools poureth out foolishness. poureth: Heb. belcheth, or, bubbleth
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The 'tongue of the wise useth knowledge aright'—Hebrew 'yatab' means to make good, beautiful, or beneficial. Wisdom doesn't just possess knowledge but deploys it appropriately, speaking truth in love at the right time. Meanwhile, 'the mouth of fools poureth out foolishness'—Hebrew 'naba' means to gush or bubble forth uncontrollably. This illustrates discipline versus impulsiveness. Reformed theology values ordered affections and Spirit-controlled speech. The wise person's tongue is a tool skillfully wielded; the fool's mouth is an uncontrolled fountain of folly.
The eyes of the LORD are in every place, beholding the evil and the good.
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This verse declares divine omniscience: 'The eyes of the LORD are in every place, beholding the evil and the good.' God's comprehensive knowledge extends everywhere without limitation. The metaphor of eyes (einei Yahweh) emphasizes active observation—God doesn't merely know abstractly but actively watches. 'In every place' excludes any hidden corner; 'beholding the evil and the good' emphasizes moral scrutiny. This doctrine provides both warning (sin cannot be hidden) and comfort (injustice will be judged). It grounds accountability in God's perfect knowledge and encourages righteous living even when no human sees (Psalm 139:7-12; Hebrews 4:13).
A wholesome tongue is a tree of life: but perverseness therein is a breach in the spirit. A wholesome: Heb. The healing of the tongue
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A 'wholesome tongue is a tree of life,' but 'perverseness therein is a breach in the spirit.' The Hebrew 'marpe' (wholesome/healing) connects speech to restoration and life-giving power. The 'tree of life' imagery recalls Eden (Genesis 2:9) and points to Christ, the ultimate life-giver. Conversely, 'perverseness' (Hebrew 'seleph'—distortion/crookedness) breaks ('sheber'—shatters) the spirit. Our words either build up or destroy. Reformed theology emphasizes our responsibility for edifying speech (Ephesians 4:29) that ministers grace to hearers.
A fool despiseth his father's instruction: but he that regardeth reproof is prudent.
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A fool despises his father's instruction, but he that regards reproof is prudent. Fools reject paternal teaching; wise persons heed correction. The verb 'despise' (na'ats) suggests contempt, active rejection. In contrast, regarding reproof demonstrates prudence (aram - shrewdness, sensibility). This verse makes receptivity to correction the defining difference between wisdom and folly. Pride rejects instruction; humility receives it.
In the house of the righteous is much treasure: but in the revenues of the wicked is trouble.
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The 'house of the righteous' contains 'much treasure,' while 'in the revenues of the wicked is trouble.' This isn't prosperity gospel—the 'treasure' (Hebrew 'chocen') includes spiritual riches, peace, and God's blessing. The wicked's 'revenue' (Hebrew 'tebuah'—increase/income) brings 'trouble' (Hebrew 'akar'—disturbance/misery). Reformed theology distinguishes between true and false prosperity. Riches gained through wickedness cannot satisfy and often bring additional problems. Godliness with contentment is great gain (1 Timothy 6:6). True wealth is found in righteousness and God's presence.
The lips of the wise disperse knowledge: but the heart of the foolish doeth not so.
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The 'lips of the wise disperse knowledge,' but 'the heart of the foolish doeth not so.' Hebrew 'zarah' (disperse/scatter) suggests generosity and wide distribution, like a farmer sowing seed. The wise don't hoard knowledge but share it liberally. Meanwhile, fools lack the knowledge to disperse and the generosity to share what they have. Reformed theology values the teaching office and the responsibility of those who know truth to instruct others. Knowledge is not for personal elevation but for building up the body of Christ and blessing others.
The sacrifice of the wicked is an abomination to the LORD: but the prayer of the upright is his delight.
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God's moral preferences are stark: 'The sacrifice of the wicked is an abomination to the LORD, but the prayer of the upright is his delight.' Even religious activity (sacrifice) is 'abomination' (Hebrew 'toebah'—detestable) when offered by the wicked. This echoes Samuel's rebuke: 'to obey is better than sacrifice' (1 Samuel 15:22). Reformed theology emphasizes that external religion without heart transformation is worthless. Meanwhile, the 'prayer of the upright' (Hebrew 'yashar'—straight/righteous) delights God—Hebrew 'ratson' means pleasure or acceptance. God desires righteousness, not empty ritual.
The way of the wicked is an abomination unto the LORD: but he loveth him that followeth after righteousness.
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The way of the wicked is an abomination unto the LORD: but he loveth him that followeth after righteousness. To'avat YHVH derekh rasha (תּוֹעֲבַת יְהוָה דֶּרֶךְ רָשָׁע, an abomination to the LORD is the way of the wicked). To'evah (תּוֹעֲבָה, abomination, disgusting thing) expresses God's intense revulsion toward wicked paths. Umeraddef tsedaqah ye'ehav (וּמְרַדֵּף צְדָקָה יֶאֱהָב, but one pursuing righteousness He loves). God actively loves (ahav, אָהַב) those pursuing (radaf, רָדַף, chase, hunt, follow after) righteousness. The contrast is absolute—God's disposition toward lifestyles, not just isolated acts.
Correction is grievous unto him that forsaketh the way: and he that hateth reproof shall die. Correction: or, Instruction
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Correction is grievous unto him that forsaketh the way: and he that hateth reproof shall die. Musar ra le'ozev orach (מוּסָר רָע לְעֹזֵב אֹרַח, discipline is evil to one forsaking the path). Those abandoning the right way find correction ra (רָע, evil, grievous, offensive). Sone tokhachat yamut (שׂוֹנֵא תוֹכַחַת יָמוּת, hating reproof will die). Active hatred of correction leads to death. The proverb warns that resistance to discipline reveals and produces spiritual death. Hebrews 12:5-11 teaches that God disciplines those He loves; rejecting discipline indicates illegitimacy and leads to ruin.
Hell and destruction are before the LORD: how much more then the hearts of the children of men?
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Hell and destruction are before the LORD: how much more then the hearts of the children of men? She'ol va'avaddon neged YHVH (שְׁאוֹל וַאֲבַדּוֹן נֶגֶד יְהוָה, Sheol and Abaddon before the LORD). She'ol (שְׁאוֹל, the grave, realm of death) and Avaddon (אֲבַדּוֹן, destruction, place of ruin) lie open (neged, נֶגֶד, before, in front of) God's sight. Af ki levey veney-adam (אַף כִּי לִבֵּי בְנֵי־אָדָם, how much more the hearts of sons of man). If even death's hidden realm is visible to God, certainly human hearts are. Nothing escapes God's omniscience—an awesome and sobering truth. Hebrews 4:13 declares all things are naked and open to Him.
A scorner loveth not one that reproveth him: neither will he go unto the wise.
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A scorner loveth not one that reproveth him: neither will he go unto the wise. Lo ye'ehav-lets lehokiyach lo (לֹא יֶאֱהַב־לֵץ לְהוֹכִיחַ לוֹ, a scorner does not love one who reproves him). Lets (לֵץ, scorner, mocker, scoffer) refuses correction. El-chakhamim lo yelekh (אֶל־חֲכָמִים לֹא יֵלֵךְ, to the wise he will not go). Scorners avoid wise people who might confront their folly. This self-imposed isolation from truth guarantees continued foolishness. By contrast, Proverbs 13:20 promises: "He that walketh with wise men shall be wise." Scorners' pride prevents them from seeking wisdom that would save them.
A merry heart maketh a cheerful countenance: but by sorrow of the heart the spirit is broken.
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Merry heart produces cheerful countenance, while heartache crushes the spirit. Inner spiritual/emotional state manifests outwardly. Joy is fruit of the Spirit (Galatians 5:22), reflecting gospel transformation. Sorrow by worldly concerns versus godly sorrow producing repentance (2 Corinthians 7:10) shows different kinds of heartache.
The heart of him that hath understanding seeketh knowledge: but the mouth of fools feedeth on foolishness.
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The heart of him that hath understanding seeketh knowledge: but the mouth of fools feedeth on foolishness. The wise person's heart actively pursues wisdom. Lev navon yevaqesh da'at (לֵב נָבוֹן יְבַקֵּשׁ דָּעַת, the heart of the discerning seeks knowledge). Baqash (בָּקַשׁ, seek, search for, request) shows active pursuit. By contrast, upney kesilim yir'eh ivvelet (וּפְנֵי כְסִילִים יִרְעֶה אִוֶּלֶת, but the face/mouth of fools feeds on folly). Fools consume foolishness like cattle grazing—passively, constantly, contentedly. The wise hunger for truth; fools are satisfied with error.
All the days of the afflicted are evil: but he that is of a merry heart hath a continual feast.
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All the days of the afflicted are evil: but he that is of a merry heart hath a continual feast. This proverb addresses perspective's power. Kol-yemey ani ra'im (כָּל־יְמֵי עָנִי רָעִים, all the days of the afflicted are evil). The afflicted (ani, עָנִי, poor, afflicted, humble) experience every day as difficult. Vetov-lev mishteh tamid (וְטוֹב־לֵב מִשְׁתֶּה תָמִיד, but good of heart—continual feast). Tov lev (טוֹב לֵב, good heart, cheerful heart) enjoys perpetual feasting regardless of circumstances. Attitude determines experience more than external conditions.
Better is little with the fear of the LORD than great treasure and trouble therewith.
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Better is little with the fear of the LORD than great treasure with trouble. This comparative proverb establishes priority of spiritual riches over material wealth. Contentment with godliness surpasses anxious abundance, showing true prosperity is measured by covenant relationship, not possessions.
Better is a dinner of herbs where love is, than a stalled ox and hatred therewith.
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Better is a dinner of herbs where love is, than a stalled ox and hatred therewith. Modest meal with love beats lavish feast with hatred. This 'better than' saying subordinates material abundance to relational harmony. The 'stalled ox' represents expensive feast; 'dinner of herbs' represents simple vegetables. Yet love makes poverty rich; hatred makes wealth miserable. Relationships matter more than resources.
A wrathful man stirreth up strife: but he that is slow to anger appeaseth strife.
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A wrathful man stirreth up strife: but he that is slow to anger appeaseth strife. Ish chema yeggareh madon (אִישׁ חֵמָה יְגָרֶה מָדוֹן, a man of heat stirs up strife). Hot-tempered people provoke (garah, גָּרָה, stir up, provoke) conflict (madon, מָדוֹן, strife, contention). Ve'erekh appayim yashqit riv (וְאֶרֶךְ אַפַּיִם יַשְׁקִיט רִיב, but long of nostrils quiets quarrel). Erekh appayim (literally "long of nose") means patient, slow to anger. Such people calm (shaqat, שָׁקַט, quiet, calm, appease) disputes. The proverb teaches that temperament shapes community—patient people make peace, angry people make war.
The way of the slothful man is as an hedge of thorns: but the way of the righteous is made plain. is made: Heb. is raised up as a causey
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The way of the slothful man is as an hedge of thorns: but the way of the righteous is made plain. Derekh atsel kimsukat-chadeq (דֶּרֶךְ עָצֵל כִּמְשֻׂכַת חָדֶק, the way of the sluggard like a hedge of thorns). The lazy person sees every path obstructed—real or imagined obstacles prevent action. Ve'orach yesharim selulah (וְאֹרַח יְשָׁרִים סְלֻלָה, but the path of the upright is a highway). Selulah (סְלֻלָה, highway, raised road, clear path) indicates smooth traveling. The righteous find their way cleared. Often obstacles are more in the sluggard's imagination than reality. Diligence overcomes difficulties the lazy person uses as excuses.
A wise son maketh a glad father: but a foolish man despiseth his mother.
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A wise son maketh a glad father: but a foolish man despiseth his mother. This proverb echoes 10:1, emphasizing parental heartbreak or joy through children's character. Ben chakham yesammach-av (בֵּן חָכָם יְשַׂמַּח־אָב, a wise son gladdens father). Wisdom brings parental joy. Ukhesil adam bozeh immo (וּכְסִיל אָדָם בּוֹזֶה אִמּוֹ, but a foolish man despises his mother). Bazah (בָּזָה, despise, hold in contempt) shows active disrespect. Foolish children bring grief through scorning those who gave them life. The fifth commandment requires honoring parents (Exodus 20:12). Christ modeled this even from the cross (John 19:26-27).
Folly is joy to him that is destitute of wisdom: but a man of understanding walketh uprightly. destitute: Heb. void of heart
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Folly is joy to him that is destitute of wisdom: but a man of understanding walketh uprightly. Simchah le'chasar-lev ivvelet (שִׂמְחָה לַחֲסַר־לֵב אִוֶּלֶת, folly is joy to one lacking heart). Those lacking discernment find pleasure in foolishness. Ve'ish tevunah yosher halokh (וְאִישׁ תְּבוּנָה יֹשֶׁר הָלֹךְ, but a man of understanding walks straight). The discerning walk uprightly (yashar, יָשַׁר, straight, right, upright). The proverb contrasts corrupted versus proper pleasure. The fool delights in evil; the wise delight in righteousness. True conversion transforms desires.
Without counsel purposes are disappointed: but in the multitude of counsellors they are established.
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Plans fail without counsel, but succeed with many advisors. This repeats 11:14's emphasis on wisdom through community. God typically guides through biblically-wise counselors, not mystical individual impressions. Rejecting advice reflects proud self-sufficiency contrary to body-of-Christ interdependence.
A man hath joy by the answer of his mouth: and a word spoken in due season, how good is it! due: Heb. his season
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Apt answers bring joy to the speaker and hearer. Words fitly spoken meet needs with timely truth and grace. This requires wisdom to discern what, when, and how to speak for maximum benefit. Gospel ministry involves such fitting application of eternal truth to particular circumstances.
The way of life is above to the wise, that he may depart from hell beneath.
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The way of life is above to the wise, that he may depart from hell beneath. Orach chayyim lema'alah lemaskil (אֹרַח חַיִּים לְמַעְלָה לְמַשְׂכִּיל, the path of life upward for the wise). The wise walk an upward path toward life. Lema'an sur mishe'ol matah (לְמַעַן סוּר מִשְּׁאוֹל מָטָּה, in order to turn from Sheol below). This upward path's purpose: avoiding She'ol (שְׁאוֹל, grave, realm of death) below. The imagery is spatial but theological—the wise pursue life heavenward, escaping downward death. Jesus is the way upward (John 14:6), and believers are raised with Him (Colossians 3:1-2).
The LORD will destroy the house of the proud: but he will establish the border of the widow.
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The LORD will destroy the house of the proud: but he will establish the border of the widow. Beyt ge'im yissach YHVH (בֵּית גֵּאִים יִסַּח יְהוָה, the house of the proud the LORD tears down). God actively destroys (nasach, נָסַח, tear away, pull up, uproot) prideful households. Veyatsev gevul almanah (וְיַצֵּב גְּבוּל אַלְמָנָה, but He establishes the border of the widow). God establishes (natsav, נָצַב, stand, set up, establish) widow's property boundaries, protecting the vulnerable. This proverb celebrates God's justice—He opposes the proud but defends the weak. James 4:6 quotes this principle: "God resisteth the proud, but giveth grace unto the humble."
The thoughts of the wicked are an abomination to the LORD: but the words of the pure are pleasant words. pleasant: Heb. words of pleasantness
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The thoughts of the wicked are an abomination to the LORD: but the words of the pure are pleasant words. To'avat YHVH machshevot ra (תּוֹעֲבַת יְהוָה מַחְשְׁבוֹת רָע, an abomination to the LORD are thoughts of evil). God finds wicked machashavot (מַחֲשָׁבוֹת, thoughts, plans, schemes) abominable. Uthorim imrey-no'am (וּטְהֹרִים אִמְרֵי־נֹעַם, but pure ones—pleasant words). The pure person's words are no'am (נֹעַם, pleasant, lovely, delightful). God judges not only actions but thoughts. Jesus taught that evil proceeds from hearts (Matthew 15:19). Believers must take every thought captive to Christ (2 Corinthians 10:5).
He that is greedy of gain troubleth his own house; but he that hateth gifts shall live.
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He that is greedy of gain troubleth his own house; but he that hateth gifts shall live. Botsea' batsa ֹokher beyto (בּוֹצֵעַ בֶּצַע עֹכֵר בֵּיתוֹ, one greedy for gain troubles his house). Akhar (עָכַר, trouble, disturb, bring calamity) recalls Achan whose greed troubled Israel (Joshua 7:25). Greed destroys families. Vesone matanot yichyeh (וְשֹׂנֵא מַתָּנֹת יִחְיֶה, but one hating bribes lives). Mattanot (מַתָּנֹת, gifts) here means bribes. Resisting corruption brings life. 1 Timothy 6:10 warns love of money is root of all evil. Christ calls to generosity, not greed (Luke 12:15).
The heart of the righteous studieth to answer: but the mouth of the wicked poureth out evil things.
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The heart of the righteous studieth to answer: but the mouth of the wicked poureth out evil things. Lev tsaddiq yehgeh la'anot (לֵב צַדִּיק יֶהְגֶּה לַעֲנוֹת, the heart of the righteous meditates to answer). Hagah (הָגָה, meditate, mutter, study) shows thoughtful preparation before speaking. Ufi resha'im yabiya' ra'ot (וּפִי רְשָׁעִים יַבִּיעַ רָעוֹת, but the mouth of the wicked gushes evil). Naba (נָבַע, gush, pour forth, bubble) depicts uncontrolled speech. The righteous think before speaking; the wicked spew evil impulsively. Proverbs repeatedly urges thoughtful speech (15:2, 15:23, 16:23). James 1:19 commands being "slow to speak."
The LORD is far from the wicked: but he heareth the prayer of the righteous.
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The LORD is far from the wicked but hears the righteous. This doesn't deny God's omnipresence but His relational nearness and favor. Prayer's efficacy requires righteous standing before God, obtained only through Christ's imputed righteousness. The wicked have no access to God's throne apart from repentance.
The light of the eyes rejoiceth the heart: and a good report maketh the bones fat.
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The light of the eyes rejoiceth the heart: and a good report maketh the bones fat. Me'or-eynayim yesammach-lev (מְאוֹר־עֵינַיִם יְשַׂמַּח־לֵב, the light of eyes gladdens the heart). Pleasant sights bring joy. Shemu'ah tovah tedashshen-atsem (שְׁמוּעָה טוֹבָה תְּדַשֶּׁן־עָצֶם, good news makes bones fat). Good reports bring physical vitality. The proverb observes psychosomatic reality—what we see and hear affects emotional and physical health. The gospel is the ultimate good news, bringing joy and health to spirits and ultimately bodies (Romans 8:11).
The ear that heareth the reproof of life abideth among the wise.
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The ear that hears the reproof of life abides among the wise. Those who receive life-giving correction dwell with wise persons. 'Reproof of life' (tokachat chayim) is correction leading to life, not mere criticism. Hearing such reproof demonstrates and produces wisdom. The verb 'abides' (lin) suggests permanent dwelling - receiving correction makes one at home among wise community.
He that refuseth instruction despiseth his own soul: but he that heareth reproof getteth understanding. instruction: or, correction heareth: or, obeyeth getteth: Heb. possesseth an heart
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He that refuseth instruction despiseth his own soul: but he that heareth reproof getteth understanding. Pore'a musar mo'es nafsho (פּוֹרֵעַ מוּסָר מוֹאֵס נַפְשׁוֹ, one refusing discipline despises his soul). Rejecting instruction is self-hatred. Veshome'a tokhachat qoneh-lev (וְשׁוֹמֵעַ תּוֹכַחַת קוֹנֶה־לֵב, but one hearing reproof acquires heart/understanding). Qanah lev (literally "acquires heart") means gets understanding, gains wisdom. Accepting correction is self-love through growth. The proverb challenges us to prove love for ourselves through humility toward reproof.
The fear of the LORD is the instruction of wisdom; and before honour is humility.
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This verse pairs fear of God with humility: 'The fear of the LORD is the instruction of wisdom; and before honour is humility.' Fear of Yahweh functions as wisdom's curriculum (musar chokhmah)—the disciplinary instruction that produces wise living. This reiterates the book's central thesis (1:7, 9:10). The second phrase presents sequence: humility precedes honor. Those who humble themselves will be exalted; those who exalt themselves will be humbled (Luke 14:11, 18:14; James 4:10; 1 Peter 5:6). This counterintuitive principle reverses worldly wisdom that seeks honor through self-promotion. God's kingdom operates by different values—humble yourself and God will lift you up.