King James Version
Proverbs 26
28 verses with commentary
Proverbs About Fools
As snow in summer, and as rain in harvest, so honour is not seemly for a fool.
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Snow in summer, rain in harvest, and 'honour' for a fool are equally 'not seemly' (Hebrew 'lo na'vah'—not fitting/appropriate). Weather out of season damages crops; honor given to fools is similarly destructive and contrary to natural order. Fools deserve reproof, not honor (26:3). Reformed theology values proper order reflecting God's wisdom. Honoring fools elevates wickedness and encourages folly. Society that honors fools rather than wise degenerates. This proverb warns against false praise and inappropriate elevation of those lacking wisdom and virtue.
As the bird by wandering, as the swallow by flying, so the curse causeless shall not come.
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An undeserved curse 'shall not come'—like a wandering bird or flying swallow, it won't land on its target. The Hebrew 'qalal' (curse) and 'lo tabo' (shall not come/will not arrive) teach that mere words cannot harm the innocent. This encourages the righteous not to fear baseless accusations or curses. Reformed theology affirms God's sovereignty over all words. Numbers 23:8 asks, 'How shall I curse, whom God hath not cursed?' If God protects, human curses are powerless. This truth should give courage to the falsely accused.
A whip for the horse, a bridle for the ass, and a rod for the fool's back.
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Horses need whips, donkeys need bridles, and 'a rod for the fool's back.' This proverb acknowledges that some people, like stubborn animals, respond only to punishment. The Hebrew 'shebat' (rod) indicates corporal discipline. Reformed theology acknowledges both civil punishment (Romans 13:4) and church discipline (Matthew 18:15-17) as necessary for restraining evil and correcting fools. While we prefer reasoning and persuasion, some respond only to consequences. This isn't cruelty but recognition of human fallenness and the necessity of external restraints for those lacking internal wisdom.
Answer not a fool according to his folly, lest thou also be like unto him.
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Don't answer a fool 'according to his folly' lest you become like him. Engaging fools on their terms drags you into foolishness. The Hebrew 'anah' (answer) and 'damah' (be like) warn against adopting foolish methods or arguments to counter folly. This requires discernment about when and how to respond. Reformed theology values measured responses to opposition. Sometimes silence is wise; sometimes rebuke is necessary (next verse). But we must not become what we oppose—returning insult for insult or adopting foolish argumentation.
Answer a fool according to his folly, lest he be wise in his own conceit. conceit: Heb. eyes
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This verse seems to contradict verse 4: 'Answer a fool according to his folly, lest he be wise in his own conceit.' But both are true in different contexts. Sometimes answering exposes folly and prevents self-deception. The Hebrew 'pen yihyeh chakam be'eynay' (lest he be wise in his own eyes) emphasizes the danger of fools thinking themselves wise when unchallenged. Wisdom requires discerning when silence enables pride and when rebuke is necessary. Reformed theology values balanced application of truth to specific situations, not rigid legalism.
He that sendeth a message by the hand of a fool cutteth off the feet, and drinketh damage. damage: or, violence
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Sending a message by a fool's hand cuts off feet and drinks damage. The Hebrew 'qarats raglayim' (cut off feet) and 'shathah chamas' (drink violence) create bizarre imagery emphasizing self-harm. Using fools as messengers is self-defeating - like amputating your own feet or drinking poison. Foolish messengers garble messages, represent poorly, create problems rather than solving them. Wisdom requires entrusting important tasks to competent people, not fools.
The legs of the lame are not equal: so is a parable in the mouth of fools. are: Heb. are lifted up
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Like legs that hang limp, so is a proverb in a fool's mouth. The Hebrew 'dalag shokayim' (legs of lame) creates imagery of useless limbs. Lame person's legs don't function for their purpose. Similarly, proverbs in fool's mouth don't function properly - wisdom becomes worthless through misapplication. Knowing right words but applying them wrongly is useless. Wisdom requires both knowing truth and applying it appropriately. Fools may quote proverbs but live foolishly.
As he that bindeth a stone in a sling, so is he that giveth honour to a fool. bindeth: or, putteth a precious stone in an heap of stones
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Binding a stone in a sling is like giving honor to a fool. The Hebrew 'tseror even' (bind stone) in 'margemah' (sling) creates absurd image. Slinging requires stone to release; binding it makes sling useless or dangerous (stone might swing back and hit user). Honoring fools is similarly counterproductive - it doesn't help them and may harm those who honored them. Fools can't handle honor properly. Wisdom withholds honor from those who'll misuse it.
As a thorn goeth up into the hand of a drunkard, so is a parable in the mouth of fools.
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Like a thorn in a drunkard's hand is a proverb in fools' mouths. The Hebrew 'chowach' (thorn/bramble) and 'shikkowr' (drunk) creates dangerous imagery. Drunk person wielding thornbush will injure himself and others - lacking coordination to handle dangerous object. Fools with proverbs are similarly dangerous - possessing powerful truth without wisdom to apply it creates harm. Knowledge empowers; fools misuse power. Wisdom requires both truth and discernment for proper application.
The great God that formed all things both rewardeth the fool, and rewardeth transgressors. The great: or, A great man grieveth all, and he hireth the fool, he hireth also transgressors
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The great God who formed all things rewards both fool and transgressor. The difficult Hebrew allows multiple translations. Most likely: the one who hires fools and transgressors harms everyone (shoots arrows randomly, wounding all). Employing incompetent or wicked people produces indiscriminate damage. Alternatively: God judges all impartially - fools and sinners both receive due recompense. Either way, wisdom requires discernment in employment and recognition that God judges justly.
As a dog returneth to his vomit, so a fool returneth to his folly. returneth to his folly: Heb. iterateth his folly
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This proverb uses vivid, disgusting imagery to describe foolishness: 'As a dog returneth to his vomit, so a fool returneth to his folly.' A dog eating its own vomit exemplifies revolting, self-destructive behavior. Similarly, fools repeatedly return to foolish patterns despite experiencing their harmful consequences. They learn nothing from failure, repeating the same mistakes cyclically. This reveals folly as more than intellectual error—it's moral stubbornness and willful rejection of wisdom. Peter quotes this proverb (2 Peter 2:22) to describe false teachers and apostates who return to sinful lifestyles after professing faith, demonstrating they never truly changed.
Seest thou a man wise in his own conceit? there is more hope of a fool than of him.
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Do you see someone wise in their own eyes? There's more hope for a fool than for them. The Hebrew 'chakam be`eynayv' (wise in own eyes) describes self-deception. Fools may lack knowledge but can potentially learn. Self-deceived people convinced of their wisdom cannot learn - they reject instruction because they think they know better. This worst form of foolishness: unteachable pride. Proverbs 3:7 warns: 'Be not wise in thine own eyes: fear the LORD, and depart from evil.'
Proverbs About Sluggards
The slothful man saith, There is a lion in the way; a lion is in the streets.
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The lazy person says there's a lion in the road, a lion in the streets. The Hebrew 'atsel' (lazy/sluggard) and 'ariy' (lion) creates absurd excuse. Sluggard invents ridiculous dangers to justify inaction. Lions don't roam city streets; this excuse is transparently false. Lazy people manufacture excuses rather than facing responsibilities. Fear becomes rationalization for sloth. While genuine dangers require caution, manufactured fears justify foolish avoidance.
As the door turneth upon his hinges, so doth the slothful upon his bed.
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As a door turns on its hinges, so does the lazy person in bed. The Hebrew 'tsir' (hinge) creates imagery of circular non-progress. Door swings on hinges, moving without going anywhere. Lazy person rolls in bed without rising. Activity without productivity, motion without progress. This mocks slothful busy-ness - appearing active while accomplishing nothing. Wisdom requires productive effort, not mere activity.
The slothful hideth his hand in his bosom; it grieveth him to bring it again to his mouth. it grieveth: or, he is weary
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The lazy person buries his hand in the dish; he's too weary to bring it to his mouth. The Hebrew 'taman' (bury/hide) and 'la'ah' (weary/tired) creates absurd exaggeration. Sluggard is so lazy that even eating - self-preservation's basic act - becomes too burdensome. This hyperbole mocks extreme laziness. Some people won't help themselves even when starving. Proverbs 19:24 makes identical point. Sloth produces self-inflicted suffering.
The sluggard is wiser in his own conceit than seven men that can render a reason.
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The lazy person is wiser in his own eyes than seven who can answer discreetly. The Hebrew 'chakam me`eynayv' (wise in own eyes) and 'shivah meshivey ta`am' (seven answering with discretion) creates striking arrogance. Sluggard won't receive correction from even abundant wise counsel. Seven represents completeness; answering discreetly indicates wisdom. But sluggard's self-deception resists all counsel. Laziness and unteachable pride combine destructively.
Proverbs About Meddlers and Quarrels
He that passeth by, and meddleth with strife belonging not to him, is like one that taketh a dog by the ears. meddleth: or, is enraged
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One who passes by and meddles in another's quarrel is like grabbing a dog's ears. The Hebrew 'charah `al riyb' (meddling in strife) and 'machaziyq be'adeney keleb' (holding dog's ears) creates vivid warning. Grabbing dog's ears invites attack - dog will bite. Interfering in others' quarrels produces similar result - both parties turn on meddler. This wisdom warns: don't insert yourself into conflicts that don't concern you. Peacemaking is noble; meddling is foolish.
As a mad man who casteth firebrands, arrows, and death, firebrands: Heb. flames, or, sparks
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Like a madman shooting deadly firebrands and arrows is one who deceives his neighbor and says 'I was only joking.' The Hebrew 'mithlahleha' (madman) and 'ziqqiym' (firebrands/flaming arrows) emphasize dangerous recklessness. Someone throwing firebombs randomly is dangerously insane. Deceiving others then claiming 'just kidding' is similarly reckless. Hurtful words don't become harmless by being labeled jokes. This condemns mockery disguised as humor - wounding others then denying responsibility.
So is the man that deceiveth his neighbour, and saith, Am not I in sport?
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This verse completes the metaphor begun in verse 18, revealing the deceiver's defense: "Am I not in sport?" The Hebrew 'sahaq' (sport/jest) means to laugh, play, or mock—the ancient equivalent of "just kidding!" This person wounds their neighbor through deception, then deflects accountability by claiming it was merely entertainment. The comparison to a madman hurling firebrands shows God's view: such behavior isn't innocent fun but dangerous insanity. The excuse doesn't negate the harm—it compounds the sin by adding dishonesty to injury. Someone who deceives then claims "I was only joking" is as culpable as the madman who shoots arrows randomly, because both cause real damage while denying responsibility.
Where no wood is, there the fire goeth out: so where there is no talebearer, the strife ceaseth. Where no: Heb. Without wood talebearer: or, whisperer ceaseth: Heb. is silent
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Where no wood is, fire goes out; where there's no talebearer, strife ceases. The Hebrew 'nir gan' (whisperer/talebearer) and 'shahaq' (quiet/cease) creates clear cause-effect. Fire requires fuel; remove wood, fire dies. Strife requires gossip; remove gossip, strife ends. This verse identifies gossip as conflict's fuel. Want to end disputes? Stop gossiping. James 1:26 warns: 'If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain.'
As coals are to burning coals, and wood to fire; so is a contentious man to kindle strife.
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As coals to hot embers and wood to fire, so is a contentious person to kindle strife. The Hebrew 'madyan midyaniym' (contentious person) and 'lecharcher riyb' (kindle strife) describes someone who creates conflict wherever they go. Some people aren't merely caught in conflicts but actively create them. Like adding fuel to fire intensifies burning, contentious people intensify conflicts. This warns: some people are relationally toxic - they manufacture drama and division. Wisdom requires recognizing and, when possible, avoiding such people.
The words of a talebearer are as wounds, and they go down into the innermost parts of the belly. innermost: Heb. chambers
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A talebearer's words are like wounds; they go down into innermost parts. The Hebrew 'mithlahameym' (dainty morsels) describes gossip's perverse appeal - wounds presented as delicacies. Gossip tastes sweet but injures deeply. It penetrates to 'innermost parts' (soul's depths), creating lasting damage. This verse exposes gossip's dual nature: superficially attractive, profoundly destructive. Proverbs 18:8 makes identical point. Wisdom resists gossip's appeal by recognizing its true nature - poison in attractive packaging.
Burning lips and a wicked heart are like a potsherd covered with silver dross.
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Fervent lips with an evil heart are like silver dross covering an earthen vessel. The Hebrew 'dalaq' (burning/fervent) and 'keseph siygim' (silver dross) creates imagery of fraudulent covering. Silver-covered pottery appears valuable but isn't. Smooth speech covering evil heart is similarly fraudulent - appearing genuine while being worthless. This warns against trusting eloquence without evaluating character. Proverbs 26:24-25 expand this: 'He that hateth dissembleth with his lips, and layeth up deceit within him; When he speaketh fair, believe him not: for there are seven abominations in his heart.'
He that hateth dissembleth with his lips, and layeth up deceit within him; dissembleth: or, is known
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He that hateth dissembleth with his lips (יְנַכֵּר, yenakker—disguises, makes himself unrecognizable) reveals the psychology of hidden malice. The hater actively conceals animosity behind pleasant speech, a sin compounding hatred with deception. Layeth up deceit within him pictures the heart as a storehouse of treachery, collecting grievances and plotting harm while projecting friendliness. This internal-external disconnect defines the hypocrite—smooth words masking murderous intent (cf. Psalm 55:21).
When he speaketh fair, believe him not: for there are seven abominations in his heart. speaketh: Heb. maketh his voice gracious
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When he speaks graciously, don't believe him; seven abominations are in his heart. The Hebrew 'chanan qowl' (makes voice gracious) and 'sheba' towebah' (seven abominations) warns against trusting pleasant speech from known deceivers. Seven represents completeness - the dissembler's heart is completely corrupt. Smooth words from evil person shouldn't be believed regardless of how convincing. This requires remembering character despite charming presentation. Wisdom evaluates source, not just message.
Whose hatred is covered by deceit, his wickedness shall be shewed before the whole congregation. by: or, in secret
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Though hatred is covered by deceit, his wickedness will be revealed before the assembly. The Hebrew 'kasah' (cover/conceal) and 'galah' (reveal/uncover) promise eventual exposure. Hidden hatred eventually becomes public. Deceit provides temporary concealment but not permanent protection. This assures victims of secret malice: truth will emerge. It warns perpetrators: secret evil will be exposed. Proverbs 10:18 teaches: 'He that hideth hatred with lying lips...is a fool.' Luke 8:17 promises: 'Nothing is secret, that shall not be made manifest.'
Whoso diggeth a pit shall fall therein: and he that rolleth a stone, it will return upon him.
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Whoever digs a pit will fall into it; whoever rolls a stone, it will return on him. The Hebrew 'karah' (dig) and 'galal' (roll) describe self-defeating plots. Trap meant for others ensnares trapper; stone pushed onto others rolls back. Evil schemes backfire on schemers. This promises justice - those plotting others' destruction ultimately destroy themselves. Psalm 7:15-16 teaches: 'He made a pit, and digged it, and is fallen into the ditch which he made. His mischief shall return upon his own head, and his violent dealing shall come down upon his own pate.'
A lying tongue hateth those that are afflicted by it; and a flattering mouth worketh ruin.
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A lying tongue hates those it crushes, and a flattering mouth works ruin. The Hebrew 'lashon sheqer' (lying tongue) and 'peh chalaq' (smooth/flattering mouth) describes comprehensive speech corruption. Lies crush victims and reveal hater's heart. Flattery ruins by deceiving and manipulating. Both lying and flattering destroy - one through obvious attack, other through subtle manipulation. This warns: destructive speech takes multiple forms. Guard against both obvious lies and subtle flattery.