A soft answer turns away wrath. The eyes of Hashem are in every place, keeping watch upon the evil and the good; better a dinner of herbs where love is than a stalled ox and hatred with it.
Tap any Hebrew word to reveal its root, value, and meanings.
A soft answer turns away wrath; But a grievous word stirs up anger.
verse value 1330
Insights
Verse structure: 5 words, 26 letters. The shortest word is "wrath" (חֵמָ֑ה, 3 letters) and the longest is "and·word·of·pain" (וּדְבַר־עֶ֝֗צֶב, 7 letters). 3 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "answer·tender" (מַֽעֲנֶה־רַּ֭ךְ), "and·word·of·pain" (וּדְבַר־עֶ֝֗צֶב), "stirs·up·anger" (יַעֲלֶה־אָֽף). 5 unique roots are used. Frequent roots: "and·word·of·pain" (root דבר, 45x in Proverbs); "turns·away" (root שוב, 23x in Proverbs). First appearance of the root חמה ("wrath") in Proverbs. The etnachta (major mid-verse pause) falls on 'wrath', dividing the verse into phrases of 3 and 2 words. Full calculation: מַֽעֲנֶה־רַּ֭ךְ [answer·tender] (385) + יָשִׁ֣יב [turns·away] (322) + חֵמָ֑ה [wrath] (53) + וּדְבַר־עֶ֝֗צֶב [and·word·of·pain] (374) + יַעֲלֶה־אָֽף [stirs·up·anger] (196) = 1330.
Ibn Ezra
"A soft answer" — the two are connected. The word "to a servant" [14:35] carries itself and what follows along with it. And so it is: "the king's favor is toward a servant who deals wisely" [14:35] — for he answers with soft words, to turn away his [the king's] wrath and fury. But his [the king's] wrath will be toward a shameful servant — one who answers him [the king] harshly — and this is "a grievous word." And the meaning is: the grievous word that causes shame, which grieves the king, stirs up anger. And he says "stirs up" — because the trait of anger, at the time of rage, rises and becomes visible in a person's nostrils; therefore the rage is called "aph" [nose/anger].
Ralbag
"A soft answer" — With a soft answer, a man turns away the anger and wrath that another feels against him. But if he answers with a sorrowful and angry word, he will intensify the anger of the one who is angry with him, and it will become a cause for that one to do him harm.
Metzudat David
"A soft answer" — When one is angry at another, and that other responds to him with a soft answer, this turns his wrath away from him. But if he responds with a repugnant word, it makes the anger increase and grow stronger.
Metzudat Zion
"Answer" (ma'aneh) — from the language of responding and answering.
Malbim
"A soft answer turns away chemah (wrath), but a grievous word stirs up af (anger)" — there is a difference between chemah and af: chemah is the anger kept in the heart with heat and a burning fire, while af is the outward display of anger. Af is noticeable and revealed; chemah is not. And nevertheless, chemah is greater than af, for af, when it is without inner chemah, is not so cruel — like a father who is angry at his son and strikes him in af (anger), while in his heart he loves him. He states: when one answers with a soft answer, he turns away even the inner chemah, and the enemy reverts to being a friend. But a grievous word spoken in answer, which serves to grieve the one being spoken to — not only does it fail to turn away chemah, it even raises up the outward af, to take revenge on him at once, for the raising up of af is vengeance, as in: "and the af of Hashem rose against them, and He slew among their stoutest ones."
The tongue of the wise uses knowledge aright; But the mouth of fools pours out foolishness.
verse value 2204
Insights
Verse structure: 8 words, 34 letters. The shortest word is "knowledge" (דָּ֑עַת, 3 letters) and the longest is "fools" (כְ֝סִילִ֗ים, 6 letters). 1 word in this verse appears nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "makes·good" (תֵּיטִ֣יב). 8 unique roots are used. Frequent roots: "wise" (root חכם, 93x in Proverbs); "fools" (root כסיל, 49x in Proverbs); "and·mouth·of" (root פה, 34x in Proverbs). First appearance of the root יטב ("makes·good") in Proverbs. The etnachta (major mid-verse pause) falls on 'knowledge', dividing the verse into phrases of 4 and 4 words. Full calculation: לְשׁ֣וֹן [tongue·of] (386) + חֲ֭כָמִים [wise] (118) + תֵּיטִ֣יב [makes·good] (431) + דָּ֑עַת [knowledge] (474) + וּפִ֥י [and·mouth·of] (96) + כְ֝סִילִ֗ים [fools] (170) + יַבִּ֥יעַ [pours·out] (92) + אִוֶּֽלֶת [foolishness] (437) = 2204.
Ibn Ezra
"Uses aright" — in the sense of "when he does well," [meaning] it sets knowledge in good order. "Pours out" — from [the image of] a flowing stream; that is to say, folly does not cease from their mouths.
Ralbag
"The tongue of the wise" — Their speech improves the understanding of those who hear their words, for by this their opinions are corrected and they become wise. But the speech of fools is a cause that makes folly flow forth from the source of the heart of those who hear his words.
Metzudat David
"Uses knowledge aright" — It corrects the knowledge, for even when it speaks words of knowledge, it speaks with vigorous precision and in few words. But the mouth of fools, even words of folly, multiply in speech like a gushing spring.
Metzudat Zion
"Uses aright" (teitiv) — an expression of setting right/adorning, as in "and she adorned her head" (II Kings 9). "Pours out" (yabia) — an expression of speech, as in "utters speech" (Psalms 19), and it is borrowed figuratively from a spring that gushes forth abundant water.
Malbim
"The tongue of the wise utters knowledge (da'at) rightly, but the mouth of fools pours forth folly (ivelet)" — I have already explained that da'at applies to things grasped by the senses, or that have been clarified with a certainty as though grasped by sense-perception, whereas chochmah (wisdom) is received [by tradition] and has no clear proofs, and the senses cannot grasp it. Nevertheless, "the tongue of the wise utters knowledge rightly" — lashon ("tongue") designates rational speech (dibbur tevuni). If they speak wisdom through rational speech, it becomes clarified for them by the proofs of the intellect and reverts, for them, to the level of da'at. And it has already been said above that "the wise store up da'at" (10:14) — meaning that they do not reveal it to everyone, but only to the discerning (nevonim), with whom they speak in a lashon that designates the elevated speech of binah (understanding); and this lashon utters da'at rightly. However, when they speak of it in outward safah (speech), they make it like a wreath of gold around it and conceal their words, as it is said (15:7): "the lips (sefat) of the wise scatter da'at." But the kesil (fool) — even though he received the laws of wisdom, desire overpowers him, and through this he casts doubts on the laws of wisdom, and this is called ivelet (folly) — does not speak in the lashon and safah that are the speech of tevunah and da'at, for the kesil cannot understand this; rather, "their mouth pours forth ivelet" and doubts. And I have already written that peh ("mouth") alludes to speech in wisdom, and correspondingly, he speaks ivelet, which is the opposite of wisdom, and the source of the ivelet is in his mouth, not in his heart — for "the ivelet of fools is deceit" (above, 14:8), "[and] the ivelet of fools is ivelet" (there, 14:24) — meaning that in his heart he does not actually doubt; rather, the source of the ivelet is in his mouth, as explained above.
The eyes of Hashem are in every place, Keeping watch upon the evil and the good.
verse value 1373
Insights
Verse structure: 6 words, 29 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "eyes·of" (עֵינֵ֣י, 4 letters) and the longest is "in·every·place" (בְּֽכׇל־מָ֭קוֹם, 7 letters). 3 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "in·every·place" (בְּֽכׇל־מָ֭קוֹם), "watching" (צֹ֝פ֗וֹת), "and·good" (וְטוֹבִֽים). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 86x in Proverbs); "evil" (root רע, 69x in Proverbs); "and·good" (root טוב, 52x in Proverbs). First appearance of the root מקום ("in·every·place") in Proverbs. First appearance of the root צפה ("watching") in Proverbs. The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 3 and 3 words. Full calculation: בְּֽכׇל־מָ֭קוֹם [in·every·place] (238) + עֵינֵ֣י [eyes·of] (140) + יְהֹוָ֑ה [Hashem] (26) + צֹ֝פ֗וֹת [watching] (576) + רָעִ֥ים [evil] (320) + וְטוֹבִֽים [and·good] (73) = 1373.
Ibn Ezra
"In every [place]," "healing" — the two are connected. "The eyes of Hashem" — similar to: "from the place of His dwelling He looks forth" (Psalm 33:14) — that He watches the evil and the good; and His "eyes" are His intellect and wisdom.
Ralbag
"In every place" — Behold, the eyes of Hashem are in every place, for all things flow forth from His knowledge and His apprehension, as has been explained in its places. Therefore it is clear that they keep watch over the evil and the good with respect to general providence; and with respect to particular providence, His providence cleaves to the good — except that it has already been ordained by Him what shall be paid to a man according to his deed, whether good or evil.
Metzudat David
"In every place" — Even if they incite to sin in hidden places, nevertheless the eyes of Hashem watch to see the deeds of the wicked and the good, and nothing is concealed from Him.
Metzudat Zion
"Keeping watch" (tzofot) — an expression of looking and seeing.
Malbim
"The eyes of Hashem are in every place, keeping watch upon the evil and the good" — that is to say, even though the opinion of many is that providence follows [in proportion to] the intellect and to good deeds, and even though we find that Hashem "hides His face" from evil, and "cannot look upon mischief," nevertheless know that the eyes of Hashem are in every place. That is, even though according to the image we form [in our minds] — that He looks out from His holy dwelling, or from one place toward a place set aside for individual providence, and we say that this particular place and this particular person are singled out for the workings of providence, while that place and that person He hides His face from and does not look upon them — nevertheless, according to the view that all of creation constitutes the "eyes of Hashem," and everything is arranged so that nothing is abandoned to chance, and all of nature, the [cosmic] order, and history/generation are full of eyes that are the agents of providence, watching and looking upon everything that is done, and there is no darkness and no gloom in which workers of iniquity can hide, for the eyes stand around them in every place, and they watch over both evil and good, and everything is prepared for a reckoning — and one who "watches" (tzofeh) is one who watches for what is to come in the future — so too these eyes, which are the eyes of providence, watch the future, both the evil and the good, and all is according to the providence that fills every place.
A soothing tongue is a tree of life; But perverseness in it is a wound to the spirit.
verse value 1836
Insights
Verse structure: 8 words, 27 letters. Verse gematria: 1836 is divisible by 18, the value of chai ('life'). The shortest word is "tree·of" (עֵ֣ץ, 2 letters) and the longest is "healing·of" (מַרְפֵּ֣א, 4 letters). 2 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "breaking" (שֶׁ֣בֶר), "in·spirit" (בְּרֽוּחַ). 8 unique roots are used. Frequent roots: "life" (root חי, 32x in Proverbs). The etnachta (major mid-verse pause) falls on 'life', dividing the verse into phrases of 4 and 4 words. Full calculation: מַרְפֵּ֣א [healing·of] (321) + לָ֭שׁוֹן [tongue] (386) + עֵ֣ץ [tree·of] (160) + חַיִּ֑ים [life] (68) + וְסֶ֥לֶף [and·crookedness] (176) + בָּ֝֗הּ [in·it] (7) + שֶׁ֣בֶר [breaking] (502) + בְּרֽוּחַ [in·spirit] (216) = 1836.
Rashi
but if there is perverseness in it, it causes destruction by wind When one is perverse with his tongue, it will ultimately bring upon him destruction that comes from the east wind, which is prepared to mete out retribution upon the wicked, as it is stated (Ex. 14:21): “with a strong east wind”; (Jer. 18: 17): “Like an east wind I will scatter them”; and (Ps. 48:8): “With an east wind, You break the ships of Tarshish.”
Ibn Ezra
"A healing [tongue]" — alludes to moral discipline that heals the affliction of folly; like a tree of life, whereby one who eats from its fruit lives many years, so too one who learns moral discipline from its mouth shall live. "But perverseness" — one who twists his tongue to speak folly, a breaking will come upon his spirit, similar to the matter of "a downcast spirit" — for there is no cure for its brokenness.
Ralbag
"A soothing tongue" — One who gives gentleness to his tongue and soft words causes life for himself, for whoever rises against him to harm him will be appeased by his words. But one who puts perversity and crookedness in his tongue causes for himself a harsh distortion, like the breaking of a tree in a strong wind, for by this he increases the anger of the one who rises against him.
Metzudat David
"A soothing tongue" — One whose tongue is soothing, who does not speak harshly but speaks only gently, it is to him like a tree that grows life. But one who twists with his tongue to speak harshly brings breakage upon his own desire, for his words will not be accepted and his wish will not be fulfilled.
Metzudat Zion
"Soothing" (marpe) — from the language of slackness/looseness. "And perverseness" (ve-selef) — an expression of crookedness and distortion. "To the spirit" (ba-ruach) — its meaning is will/disposition, as in "behold, I will put a spirit in him" (Isaiah 37).
Malbim
"A soothing tongue is a tree of life; but perverseness in it is a wound to the spirit" — it is pictured that the perverseness (seleph) of the tongue — that is, the tongue that strays from the way of wisdom and speaks slander and gossip (and all the more so when it distorts understanding, for this is the general definition of "tongue," namely rational speech) — is "a wound to the spirit." That is, since speech is the very essence of a person, one who perverts his tongue — this comes from an inner brokenness whose root is in the person's spirit, so that his spirit is broken and there is sickness in it and it is not whole; for one who corrupts the powers of the animal soul has a break in the animal soul, which is not as dangerous as a break in the spirit. But the "tree of life" is a remedy for the sickness of the tongue — namely, engagement with Torah and wisdom, which is "a tree of life to those who hold fast to it" — it heals the tongue, like medicinal trees that heal every illness. And one who does not use this remedy, and through the enticement of the tongue does not eat from the tree of life but only from the tree of knowledge of good and evil, which brought death into the world through the first master of the tongue, namely the serpent (as it is written, "if the serpent bites before it is charmed, then the charmer has no advantage" (Ecclesiastes 10:11)) — he who perverts his tongue, this is a sign that his inner spirit is broken and he has an evil spirit.
A fool despises his father’s correction; But he who regards reproof is prudent.
verse value 2233
Insights
Verse structure: 7 words, 30 letters. The shortest word is "fool" (אֱוִ֗יל, 4 letters) and the longest is "rebuke" (תּוֹכַ֣חַת, 5 letters). 2 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "despises" (יִ֭נְאַץ), "is·prudent" (יַעְרִֽים). 7 unique roots are used. Frequent roots: "and·he·who·keeps" (root שמר, 31x in Proverbs); "discipline·of" (root מוסר, 30x in Proverbs); "his·father" (root אב, 21x in Proverbs). The etnachta (major mid-verse pause) falls on 'his·father', dividing the verse into phrases of 4 and 3 words. Full calculation: אֱוִ֗יל [fool] (47) + יִ֭נְאַץ [despises] (151) + מוּסַ֣ר [discipline·of] (306) + אָבִ֑יו [his·father] (19) + וְשֹׁמֵ֖ר [and·he·who·keeps] (546) + תּוֹכַ֣חַת [rebuke] (834) + יַעְרִֽים [is·prudent] (330) = 2233.
Ibn Ezra
"Is prudent" — he acts with shrewdness, when he keeps reproofs.
Ralbag
"A fool despises correction" — One who despises his father's correction is a fool, for the acquisition of wisdom is not possible unless correction has preceded it. But one who observes reproof will become wise, for the proper acceptance of correction leads to the acquisition of wisdom.
Metzudat David
"Despises" — He rejects correction and refuses to accept it. "But he who regards" — He who keeps wisdom in his heart will grow wise in the end.
Metzudat Zion
"Despises" (yin'atz) — means rejects. "Is prudent" (ya'arim) — from the language of shrewdness and insight.
Malbim
"A fool despises his father's correction; but he who regards reproof is prudent" — [ethical] correction (musar) is built upon fear/awe, in that it disciplines the powers of a person's soul by reminding him of the punishments that befall one who strays from the way of wisdom, and this requires knowledge — that one know that there is an Overseer who rewards and punishes, and that one fear Him — and through this one accepts correction, as it says (12:1), "He who loves correction loves knowledge." Now the kesil (dullard) knows the laws of wisdom, only that desire overpowers him; even though he does not accept correction, nevertheless he does not despise it in his heart, for were it not for desire and the [evil] inclination he would accept correction and would walk in the laws of wisdom. But the avil (the fool of this verse), who is doubtful/skeptical about everything and does not love knowledge, he despises correction in his heart, because he does not believe at all in Hashem's punishments and His providence. Now reproof (tochachah) is built upon rational argument, which shows a person, according to reason, the benefit of wisdom and goodness, and this the fool (avil) does not despise, so long as he is prepared to accept a matter of reason; only the ba'ar (the brutish one), who is the animalistic one that does not understand a matter or a rational argument at all, as it says, "and he who hates reproof is brutish" (ibid., Proverbs 12:1). And the opposite of the ba'ar and the peti (simpleton) is one in whose heart shrewdness enters — this one begins to distinguish between good and evil — and one who regards reproof goes out from brutishness into shrewdness.
In the house of the righteous is much treasure; But in the revenues of the wicked is trouble.
verse value 3063
Insights
Verse structure: 7 words, 27 letters. The shortest word is "much" (רָ֑ב, 2 letters) and the longest is "and·in·produce·of" (וּבִתְבוּאַ֖ת, 7 letters). 2 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "and·in·produce·of" (וּבִתְבוּאַ֖ת), "is·troubled" (נֶעְכָּֽרֶת). 7 unique roots are used. Frequent roots: "wicked" (root רשע, 81x in Proverbs); "just" (root צדיק, 66x in Proverbs); "house·of" (root בית, 38x in Proverbs). The etnachta (major mid-verse pause) falls on 'much', dividing the verse into phrases of 4 and 3 words. Full calculation: בֵּ֣ית [house·of] (412) + צַ֭דִּיק [just] (204) + חֹ֣סֶן [riches] (118) + רָ֑ב [much] (202) + וּבִתְבוּאַ֖ת [and·in·produce·of] (817) + רָשָׁ֣ע [wicked] (570) + נֶעְכָּֽרֶת [is·troubled] (740) = 3063.
Rashi
The house of a righteous man possesses great strength The Temple that David the Righteous built is a great strength and a mighty tower for Israel. but it becomes ruined with the bringing of the wicked man But with the bringing of the idols that Manasseh brought into it, it was ruined.
Ibn Ezra
"The house of the righteous" — the meaning is that it is like a house of treasure; a storehouse of produce. And the Targum [renders the word for] granaries as "chasnaya" [storehouses], like [the word] "it shall not be stored up" (Isaiah 23:18). Meaning: in the house of the righteous is a great storehouse, full of produce. "But in the revenues of the wicked is trouble" — there is produce that is spoiled, similar to the matter: "they have sown wheat and reaped thorns" (Jeremiah 12:13).
Ralbag
"The house of the righteous" — is very strong on two accounts: on account of its own substance, and on account of the attachment of Hashem's providence to that righteous person. And nevertheless, behold, when the wicked comes — that is, into that house — behold, it becomes tainted, and the strength and the merit are removed from it.
Metzudat David
"Much treasure" — It is very fortified and will not be destroyed. "But in the revenues" — At the time the wicked one comes into it, that house is ruined.
Metzudat Zion
"Treasure" (chosen) — an expression of strength, as in "yet he was strong as the oaks" (Amos 2). "And in the revenues" (u-vitvu'at) — from the language of "coming in" (bi'ah). "Is trouble" (na'akheret) — from the language of turbidity and confusion, as in "you have troubled me" (Genesis 34).
Malbim
"In the house of the righteous is much treasure" — treasure (chosen) refers to something enduring and strong. And he has already said, "the house of the righteous shall stand" (Proverbs 12:7), for his house is built firmly upon the foundations of righteousness, and this is something enduring and strong. However, if produce of wickedness is brought into the house — that is, he partners with a wicked person, and that person brings there his produce, which comes from robbery and violence — the house becomes fouled, and everything is lost in an evil manner, as it says, "he who fouls his own house shall inherit the wind" (Proverbs 11:29), in the manner of, "when you joined yourself [with the wicked], Hashem breached your works" (cf. II Chronicles 20:37). And in the figurative sense, the "house" refers to one who builds the house of his soul upon the foundations of righteousness, and this one has "much treasure," namely, all the virtues of the soul, as it says, "through wisdom a house is built," etc. (Proverbs 24:3); and as he wrote above (on 11:29): if produce of wickedness — meaning the imaginings of desire and the doing of iniquity — is brought there, it fouls his spiritual house, as stated there.
The lips of the wise disperse knowledge; But the heart of the foolish is not steadfast.
verse value 1914
Insights
Verse structure: 7 words, 29 letters. The shortest word is "knowledge" (דָ֑עַת, 3 letters) and the longest is "fools" (כְּסִילִ֣ים, 6 letters). 2 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "scatter" (יְזָ֣רוּ), "not·right" (לֹא־כֵֽן). 7 unique roots are used. Frequent roots: "wise" (root חכם, 93x in Proverbs); "and·heart·of" (root לב, 57x in Proverbs); "fools" (root כסיל, 49x in Proverbs). The etnachta (major mid-verse pause) falls on 'knowledge', dividing the verse into phrases of 4 and 3 words. Full calculation: שִׂפְתֵ֣י [lips·of] (790) + חֲ֭כָמִים [wise] (118) + יְזָ֣רוּ [scatter] (223) + דָ֑עַת [knowledge] (474) + וְלֵ֖ב [and·heart·of] (38) + כְּסִילִ֣ים [fools] (170) + לֹא־כֵֽן [not·right] (101) = 1914.
Rashi
The lips of the wise crown knowledge יזרו, they crown knowledge, as in (Ex. 25: “a gold crown (זר).” is not so It is not true gold.
Ibn Ezra
"Disperse knowledge" — that they teach it to the simple. "But the heart of the foolish is not so" — he does not learn as the wise disperse [knowledge]; or, [alternatively]: he does not know how to disperse knowledge — and this is the correct [interpretation].
Ralbag
"The lips of the wise disperse" — knowledge, and they scatter it among people, which is a thing that accords with truth; and how much more so does their own heart depict the truth. But the heart of fools depicts what is not so, meaning what is not correct.
Metzudat David
"Disperse knowledge" — They scatter knowledge, teaching it to all. "Is not so" — That is to say, they do not desire to learn as the wise desire to teach.
Metzudat Zion
"Disperse" (yezaru) — an expression of scattering, as in "brimstone shall be scattered upon his habitation" (Job 18:15).
Malbim
"The lips of the wise disperse knowledge; but the heart of the foolish is not so" — I have already written (on verse 2) that this means the wise place a rim/border around knowledge, to guard it from the fools whose mouths pour forth folly and doubts, as it says, "the wise treasure up knowledge" (Proverbs 10:14), as stated there. However, the fools, even though their mouths pour forth folly, the opposite of knowledge, and likewise with their lips — as it says, "go from the presence of a foolish man, for you will not perceive in him lips of knowledge" (Proverbs 14:7) — their heart is not so, for in their heart they [actually] know the laws of wisdom; it is only that their desire blinds their eyes, and their heart does not stand firm on a base and foundation, for it wavers like foam upon the water.
The sacrifice of the wicked is an abomination to Hashem; But the prayer of the upright is His delight.
verse value 3369
Insights
Verse structure: 7 words, 32 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "sacrifice·of" (זֶ֣בַח, 3 letters) and the longest is "wicked" (רְ֭שָׁעִים, 5 letters). 7 unique roots are used. Frequent roots: "Hashem" (root יהוה, 86x in Proverbs); "wicked" (root רשע, 81x in Proverbs); "straight" (root ישר, 35x in Proverbs). First appearance of the root תפלה ("and·prayer·of") in Proverbs. The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 4 and 3 words. Full calculation: זֶ֣בַח [sacrifice·of] (17) + רְ֭שָׁעִים [wicked] (620) + תּוֹעֲבַ֣ת [abomination·of] (878) + יְהֹוָ֑ה [Hashem] (26) + וּתְפִלַּ֖ת [and·prayer·of] (916) + יְשָׁרִ֣ים [straight] (560) + רְצוֹנֽוֹ [His·pleasure] (352) = 3369.
Rashi
The sacrifice of the wicked is an abomination of the Lord Balak and Balaam. but the prayer of the upright This is Moses.
Ibn Ezra
"The sacrifice [of the wicked]" — Hashem abhors their sacrifices, because they bring it from plunder. "His delight" — that Hashem delights in his prayer.
Ralbag
"The sacrifice of the wicked" — Behold, the sacrifice of the wicked is an abomination to Hashem, for the purpose of sacrifices is only to be cleansed from sins and to serve Hashem; but these bring sacrifices without turning away from the wickedness that is in them. But the prayer of the upright is more His will than the sacrifice of the wicked, for there is benefit in prayer in its own essence, whereas the benefit in sacrifice comes by way of repetition, by way of reminder, as we have explained in the book of Leviticus. "An abomination to Hashem" — Behold, the way of the wicked is an abomination to Hashem, for he treads by it toward wickedness in character traits and in opinions. But one who pursues righteousness and uprightness in character traits and opinions, Hashem will love him.
Metzudat David
"An abomination to Hashem" — When they have not yet turned back from their wickedness and have not prayed for forgiveness. "But the prayer of the upright" — Those who ask for forgiveness at the time of bringing the sacrifice — that prayer is a delight to Hashem.
Malbim
"The sacrifice of the wicked is an abomination to Hashem" — that is to say, the essential point of the sacrifice is that what is desired from it is not the sacrifice itself, but rather the intention it demonstrates — that he regrets his sins — or that together with the sacrifice he confesses and prays to Hashem, pouring out his soul along with the pouring out of the blood of the sacrifice. But the wicked person, who does not abandon his wickedness and thinks to find favor through the sacrifice itself [alone], this is an abomination to Hashem. But the upright do not need the sacrifice, only prayer, for that is His desire, and He hears their prayer even without a sacrifice.
The way of the wicked is an abomination to Hashem; But He loves the one who follows after righteousness.
verse value 2245
Insights
Verse structure: 7 words, 28 letters. Notable word values: "Hashem" (יְ֭הֹוָה) = 26, the value of the divine name Hashem. The shortest word is "way·of" (דֶּ֣רֶךְ, 3 letters) and the longest is "abomination·of" (תּוֹעֲבַ֣ת, 5 letters). 7 unique roots are used. Frequent roots: "Hashem" (root יהוה, 86x in Proverbs); "wicked" (root רשע, 81x in Proverbs); "way·of" (root דרך, 74x in Proverbs). The etnachta (major mid-verse pause) falls on 'wicked', dividing the verse into phrases of 4 and 3 words. Full calculation: תּוֹעֲבַ֣ת [abomination·of] (878) + יְ֭הֹוָה [Hashem] (26) + דֶּ֣רֶךְ [way·of] (224) + רָשָׁ֑ע [wicked] (570) + וּמְרַדֵּ֖ף [and·he·who·pursues] (330) + צְדָקָ֣ה [righteousness] (199) + יֶאֱהָֽב [He·loves] (18) = 2245.
Ibn Ezra
"Is an abomination" — because he goes to do evil. "And He loves the one who follows after" — a transitive verb, [directed] to his own heart or to another. And the meaning is: that he who commands [himself] to pursue righteousness, Hashem loves him, corresponding to "an abomination to Hashem."
Metzudat David
"The way of the wicked" — One who goes to commit wickedness, even though he has not yet done it. "But He loves the one who follows after" — One who pursues the doing of righteousness — even if he was prevented and did not do it, nevertheless he is loved by Hashem.
Malbim
"The way of the wicked is an abomination to Hashem" — Just as with a good deed, the essential thing is the intention, not the deed itself (which may sometimes contradict its intention), so too with the wicked person: besides the fact that Hashem hates the wickedness, which is the evil act itself, the very way of the wicked person — the path by which he goes to draw near to wickedness — is itself an abomination to Him. For he walks in the way of pride, vengeance, and cruelty, and his soul desires evil; and this is a greater abomination than the deed itself, because it grows out of the evil disposition of the soul, which is worse than the evil of the deed performed through the action of the body, as the Rambam wrote in his commentary: "Sinful thoughts are worse than sin" (hirhurei aveirah kashim me-aveirah). "But He loves the one who follows after righteousness" — even though he has not attained righteousness but only pursues it to attain it, out of his great longing for it and the intention of his heart, that one Hashem loves, for what matters most to Him is the intention of the soul.
There is grievous correction for the one who forsakes the way; And he who hates reproof shall die.
verse value 2541
Insights
Verse structure: 7 words, 26 letters. The shortest word is "evil" (רָ֭ע, 2 letters) and the longest is "rebuke" (תוֹכַ֣חַת, 5 letters). 1 word in this verse appears nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "for·he·who·forsakes" (לְעֹזֵ֣ב). 7 unique roots are used. Frequent roots: "evil" (root רע, 69x in Proverbs); "discipline" (root מוסר, 30x in Proverbs); "he·who·hates" (root שנא, 28x in Proverbs). The etnachta (major mid-verse pause) falls on 'way', dividing the verse into phrases of 4 and 3 words. Full calculation: מוּסָ֣ר [discipline] (306) + רָ֭ע [evil] (270) + לְעֹזֵ֣ב [for·he·who·forsakes] (109) + אֹ֑רַח [way] (209) + שׂוֹנֵ֖א [he·who·hates] (357) + תוֹכַ֣חַת [rebuke] (834) + יָמֽוּת [shall·die] (456) = 2541.
Rashi
Harsh discipline will come to him who forsakes the way Harsh suffering is ready for him who transgresses the way of the Holy One, blessed be He.
Ibn Ezra
"Correction," "Sheol" — the two are connected. "Abaddon" — [so called] because it is hidden from the sight and knowledge of mankind. "Grievous correction" — that is, the correction is a bad thing to one who forsakes the way of the commandments, since he has no desire for it. "And he who hates reproof" — he shall die suddenly. And Hashem, before whom Sheol and Abaddon lie exposed, examines the thoughts and hearts of mankind — the one who forsakes the way of correction and hates reproof — and He will give them their recompense: He will cause them to die before their time, and they shall go down to them [Sheol and Abaddon].
Ralbag
"There is grievous correction for the one who forsakes the way" — One who forsakes the way of Hashem must be disciplined with harsh and grievous correction in order that he be corrected; and one who hates reproof will die in his wickedness, for he will not turn back from it. And it is possible that he meant by this: that one who forsakes the proper way, whether in character traits or in opinions, already had for himself a bad and deficient correction; but as for one who hates reproof, he will die, as stated above.
Metzudat David
"Grievous correction" — Evil sufferings are prepared for the one who forsakes the correct and proper path.
Malbim
"There is grievous correction for the one who forsakes the way" — There is a good correction and an evil correction. The good correction frightens him with the punishment destined to come upon the wicked, and by this it disciplines the powers of his soul so that they do not stray from the good path, out of his fear for the future. The evil correction, however, is one that brings upon him harsh and bitter afflictions. And this is what Hashem does to "the one who forsakes the way" — one who had already walked in the way of wisdom but abandoned it, changed, and turned aside: He corrects him with harsh afflictions. And if a person sees that afflictions are coming upon him, he should examine his deeds, or attribute it to neglect of Torah study. And through the evil correction he will receive reproof — that is, they will argue with him and show him, through reason, how Hashem has repaid him according to his deeds — so that he will no longer return to folly. And if he loves reproof, he will return and be healed of his afflictions. But if he hates reproof, he will die by means of the evil correction.
The nether-world and Destruction are before Hashem; How much more then the hearts of the children of men!
verse value 1145
Insights
Verse structure: 7 words, 31 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "how·much·more" (אַ֝֗ף, 2 letters) and the longest is "and·Destruction" (וַ֭אֲבַדּוֹן, 6 letters). 4 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "and·Destruction" (וַ֭אֲבַדּוֹן), "before" (נֶ֣גֶד), "that·hearts·of" (כִּֽי־לִבּ֥וֹת). 7 unique roots are used. Frequent roots: "Hashem" (root יהוה, 86x in Proverbs); "sons·of·man" (root אדם, 44x in Proverbs). First appearance of the root לבה ("that·hearts·of") in Proverbs. The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 4 and 3 words. Full calculation: שְׁא֣וֹל [netherworld] (337) + וַ֭אֲבַדּוֹן [and·Destruction] (69) + נֶ֣גֶד [before] (57) + יְהֹוָ֑ה [Hashem] (26) + אַ֝֗ף [how·much·more] (81) + כִּֽי־לִבּ֥וֹת [that·hearts·of] (468) + בְּֽנֵי־אָדָֽם [sons·of·man] (107) = 1145.
Rashi
The grave and Destruction are opposite the Lord It is revealed to Him all that are therein. surely people’s hearts This is an inference from a major to a minor.
Ralbag
"The netherworld and Destruction are before Hashem" — How could anyone imagine that Hashem does not pay attention to the hearts of men because of their deficiency? Behold, the netherworld and Destruction are far more deficient than they, and nevertheless they are before Hashem in the creation of the world. For the netherworld is the center [of the universe], around which the eighth sphere of the heavens [revolves]; therefore it was necessary that it have a designation at that center, and it was called Sheol (netherworld), because the grave is in a lowly place, and the center is the absolutely lowest place. And it was called Avaddon (Destruction) because it is very far removed from the possibility of changing to put on another form; and since the earthly form is the lowliest of the natural forms that exist, that place was called Avaddon. And it is clear that the hearts of men are related in some way to Hashem, as we explained regarding the verse "Behold, God is mighty, and does not despise; mighty in strength of heart" (Job 36:5).
Metzudat David
"The nether-world" — The grave and Gehinnom are before Hashem, and He knows all that is in them; how much more so does He know all the thoughts of the hearts of the children of men.
Metzudat Zion
"How much more" (af ki) — its meaning is like "how much more so" (a fortiori), as in "how much more when fire has consumed it" (Ezekiel 15:5).
Malbim
"The netherworld and Destruction are before Hashem" — This is directed against those who say that Hashem does not know the thoughts of man, whether because these thoughts are exceedingly deep and hidden within a man — the heart being deep — or because of their constant change, since the river of thoughts flows and streams continually, and it is impossible for Hashem to acquire additional knowledge, or for a change to occur in His knowledge, and the like — such being the questions raised by the philosophers. [Solomon] says: Sheol, which is deeper and more hidden than the heart, and Avaddon (Destruction), which is the primal matter (chomer hiyuli) that continually sheds its forms and puts on another form without cessation — all this is "before Hashem," and He knows its depths and its changes. How much more, then, does He know the hearts of men.
A scorner loves not to be reproved; He will not go to the wise.
verse value 484
Insights
Verse structure: 7 words, 26 letters. Notable word values: "to·him" (ל֑וֹ) = 36, double chai. Verse gematria: 484 = 22². The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "to·wise" (אֶל־חֲ֝כָמִ֗ים, 7 letters). Words sharing gematria 31: not, not. 2 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "loves·scorner" (יֶאֱהַב־לֵ֭ץ), "to·wise" (אֶל־חֲ֝כָמִ֗ים). The root לא appears 2 times in this verse. 6 unique roots are used. Frequent roots: "to·wise" (root חכם, 93x in Proverbs); "not" (root לא, 61x in Proverbs); "will·go" (root הלך, 35x in Proverbs). The etnachta (major mid-verse pause) falls on 'to·him', dividing the verse into phrases of 4 and 3 words. Full calculation: לֹ֣א [not] (31) + יֶאֱהַב־לֵ֭ץ [loves·scorner] (138) + הוֹכֵ֣חַֽ [to·be·reproved] (39) + ל֑וֹ [to·him] (36) + אֶל־חֲ֝כָמִ֗ים [to·wise] (149) + לֹ֣א [not] (31) + יֵלֵֽךְ [will·go] (60) = 484.
Ibn Ezra
"That he be reproved" — meaning, "to reprove him." "To the wise" — to the house of the wise. "He will not go" — because he thinks they will reprove him, and therefore he turns away from them.
Ralbag
"A scorner does not love that he be reproved" — Behold, the scorner does not love rebuke, and for this reason he also does not love wisdom; therefore he will not go to the wise to learn their wisdom.
Metzudat David
"Loves not" — Because he does not love reproof, he will therefore not go to the wise, out of fear that they might reprove him.
Malbim
"A scorner does not love to be reproved" — The scorner (letz) is one who mocks the laws of wisdom and moral discipline (mussar), because they cannot be proven to him by rational demonstration. But regarding reproof (tochachah), which is a rational argument backed by proofs, he cannot mock it; rather, he hates the reproof and keeps away from it. And so it says, "He who corrects a scorner gets shame for himself, and he who reproves a wicked man gets his blemish" (Proverbs 9:7) — but one who reproves the scorner with rational proofs does not shame him, for he submits to the rational argument; it is only that he hates the one who reproves him. Therefore "he will not go to the wise" — he does not keep away from them because of the moral discipline, which he would mock, but because of the reproof; and since he does not love reproof, he therefore will not go to the wise. And I have already explained, in my commentary Torah VehaMitzvah, Kedoshim, section 43, that there is a difference between the verb hoch'ach (to reprove) when followed by the preposition "to" (the letter lamed) and hoch'ach when followed by the direct-object particle "et." Hoch'ach followed by "to" means to argue with someone rationally, by reason, concerning matters of wisdom and moral discipline in general, without reproving him for any specific fault; while hoch'ach followed by "et" means to reprove him for a specific fault. And so it says, "Do not reprove a scorner, lest he hate you" (Proverbs 9:8) — [a reproof of that specific kind]. But when one is not reproving him for a specific fault, he does not hate him for it; nevertheless, even so, he does not love the reproof.
A merry heart makes a cheerful countenance; But by sorrow of heart the spirit is broken.
verse value 1483
Insights
Verse structure: 7 words, 28 letters. The shortest word is "heart" (לֵ֣ב, 2 letters) and the longest is "and·in·pain·of·heart" (וּבְעַצְּבַת־לֵ֝֗ב, 8 letters). 3 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "makes·good" (יֵיטִ֣ב), "face" (פָּנִ֑ים), "and·in·pain·of·heart" (וּבְעַצְּבַת־לֵ֝֗ב). 7 unique roots are used. Frequent roots: "heart" (root לב, 57x in Proverbs); "face" (root פנים, 41x in Proverbs); "joyful" (root שמח, 21x in Proverbs). First appearance of the root נכא ("stricken") in Proverbs. The etnachta (major mid-verse pause) falls on 'face', dividing the verse into phrases of 4 and 3 words. Full calculation: לֵ֣ב [heart] (32) + שָׂ֭מֵחַ [joyful] (348) + יֵיטִ֣ב [makes·good] (31) + פָּנִ֑ים [face] (180) + וּבְעַצְּבַת־לֵ֝֗ב [and·in·pain·of·heart] (602) + ר֣וּחַ [spirit] (214) + נְכֵאָֽה [stricken] (76) = 1483.
Rashi
A merry heart makes a cheerful face If you cheer up the heart of the Holy One, blessed be He, by following His ways, He will show you a cheerful face to do your will, but if you sadden Him, He will show you a breaking spirit, as it is stated (Gen. 6:6f): “And He became saddened to His heart. And the Lord said, ‘I will erase man, etc.’“ a breaking spirit (Talant in Old French, explained in Ecc. 1:6) a spirit of fury.
Ibn Ezra
"Heart," "heart," "all" — the three are connected. [See vv. 14-15] "Makes cheerful" — related to "fair of appearance" (tovat mar'eh), that is, a beautiful face. "A broken spirit" — it is crushed, and therefore does not learn knowledge. But a discerning heart, one that rejoices and has no sorrow in the world, seeks to learn knowledge.
Ralbag
"A merry heart" — Behold, a merry heart improves reflection, whereas through anger of heart and its sorrow the soul becomes downcast and anxious. For this reason joy is superior to anger in this respect. Thus you find that Elisha said that they should bring him a minstrel to gladden his heart, and then the hand of Hashem came upon him (2 Kings 3:15); and it was also explained that all the days that Jacob was in anguish over his son Joseph, the holy spirit did not rest upon him.
Metzudat David
"A merry heart" — Joy of heart improves the light of the face and its radiance; but because of sorrow of heart the spirit is broken, and he becomes lowly in his own eyes.
Metzudat Zion
"Is broken" (nich'ah) — means is broken, as in "and the broken-hearted" (Psalms 109).
Malbim
"A merry heart makes a cheerful countenance" — Joy of heart, and its sorrow, can occur in several ways, and here it speaks of the heart that is glad over worldly matters, as it is written, "and my heart had joy of all my labor" (Ecclesiastes 2:10). This refers to one who does not grieve over his sins or over the deficiency of his capacity for the perfection of his soul, for his heart is glad in his [worldly] success; and this only "makes a cheerful countenance," for joy of heart is recognizable on the face. But this does not improve thereby the "spirit," for the spirit (ruach) encompasses all the inner powers of the soul — the spirit of wisdom and understanding, the spirit of knowledge and the fear of Hashem. And sometimes the heart is glad while the spirit is stricken — the spirit being lowly, rebellious, and stricken, because it occupies itself with the desires of this world and with the joy of this world alone. But by sorrow of heart, the stricken spirit [is bettered] — for by grieving over the condition of his soul, his spirit is raised and lifted up high, and this is better than mere improvement of the countenance. See also my commentary on the verse, "A merry heart makes good healing" (Proverbs 17:22).
The heart of the one who has discernment seeks knowledge; But the mouth of fools feeds on folly.
verse value 2160
Insights
Verse structure: 8 words, 34 letters. Verse gematria: 2160 is divisible by 18, the value of chai ('life'). The shortest word is "heart" (לֵ֣ב, 2 letters) and the longest is "seeks·knowledge" (יְבַקֶּשׁ־דָּ֑עַת, 7 letters). 2 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "seeks·knowledge" (יְבַקֶּשׁ־דָּ֑עַת), "feeds·on" (יִרְעֶ֥ה). 8 unique roots are used. Frequent roots: "heart" (root לב, 57x in Proverbs); "fools" (root כסיל, 49x in Proverbs); "discerning" (root בין, 46x in Proverbs). The etnachta (major mid-verse pause) falls on 'seeks·knowledge', dividing the verse into phrases of 3 and 5 words.
Ralbag
"The heart of the discerning" — always seeks the knowledge of the holy ones, while the mouth of fools continually feeds on the folly that is in the heart of fools, for speech comes from the heart to the mouth.
Metzudat David
"Seeks knowledge" — He searches after knowledge in order to learn it. "Feeds on" — He makes folly into a friend and companion, becoming habituated to it.
Malbim
"The heart of the one who has discernment seeks knowledge" — I have already explained that the discerning one (navon) is one who understands one thing from another, and through this arrives at knowledge in general, so that even in the laws of wisdom he understands their reasons and attains knowledge concerning them, as it is written, "In the lips of the discerning, wisdom is found" (Proverbs 10:13). However, he does not attain this knowledge easily, but only after much seeking and reflection; and the heart, which is the ruling faculty, when it comes to guide a person in the ways of wisdom, seeks to know its reasons and its secrets. But the fool (kesil) does not abandon wisdom because of folly (ivelet) — for the kesil is not the same as the willfully foolish one (evil), as explained above — but because of his desire; his heart does not seek folly and doubts the way the willfully foolish one seeks folly, that is, that he labors to find arguments against the ways of wisdom by means of misleading philosophical proofs. Not so the kesil, for "the folly of fools is deceit," as explained there, rather "the face of fools feeds on folly" — for even though his heart does not feed on folly, his face does feed on it. The face depicts the intention, [showing] where he has turned his face; since he has turned his face toward the way of desire, folly therefore feeds there, placing upon his face a mask. And he finds the folly standing before his face like flocks of sheep, with himself as the shepherd.
All the days of the poor are evil; But he who is of a merry heart has a continual feast.
verse value 1814
Insights
Verse structure: 6 words, 26 letters. The shortest word is "poor" (עָנִ֣י, 3 letters) and the longest is "and·good·of·heart" (וְטֽוֹב־לֵ֝֗ב, 6 letters). 3 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "all·the·days·of" (כׇּל־יְמֵ֣י), "and·good·of·heart" (וְטֽוֹב־לֵ֝֗ב), "feast" (מִשְׁתֶּ֥ה). 6 unique roots are used. Frequent roots: "evil" (root רע, 69x in Proverbs); "and·good·of·heart" (root טוב, 52x in Proverbs); "all·the·days·of" (root יום, 32x in Proverbs). The etnachta (major mid-verse pause) falls on 'evil', dividing the verse into phrases of 3 and 3 words. Full calculation: כׇּל־יְמֵ֣י [all·the·days·of] (110) + עָנִ֣י [poor] (130) + רָעִ֑ים [evil] (320) + וְטֽוֹב־לֵ֝֗ב [and·good·of·heart] (55) + מִשְׁתֶּ֥ה [feast] (745) + תָמִֽיד [continual] (454) = 1814.
Rashi
All the days of a poor man are wretched Even Sabbaths and festivals, as Samuel said. A change of diet is the beginning of intestinal disorders. but he who has a cheerful heart One whose heart is cheerful with his wealth. always has a feast All his years seem to him like days of feasting to teach you that a person should be happy with his lot (Avoth 4:1). And our Sages expounded [on this] in the chapter entitled Chelek (Sanh. 100b, 101a).
Ibn Ezra
"All the days of the poor" — [the word "poor"] is a descriptive adjective, referring to one who grieves himself. "A feast" — lacking the [comparative] letter kaf. Meaning: one poor in knowledge and wealth — his days are evil, the opposite of a merry heart. But a good and joyful heart is like a continual feast — that is, like one who eats and drinks and rejoices every day.
Ralbag
"All the days of the poor are evil" — Whoever is poor in ideas, all his days are evil; but whoever is of good intellect is joyful all his days, as though he made a feast every day, since he continually drinks from the stream of the delights of pleasant ideas.
Metzudat David
"All the days of the poor are evil" — Even though he has enough to meet his needs, [his days are evil for him] because he envies the wealthy of the people and looks with an evil eye upon their prosperity. But one who has a good heart, so as not to look with an evil eye on what belongs to another, rejoices in his own portion, and his days seem to him always like days of feasting and joy.
Malbim
(Proverbs 15:15): "All the days of the poor are evil" — [Solomon] explains that [what was said in the previous verse] (Proverbs 15:14), "the face of fools feeds on folly," describes one who is in doubt because of what he sees before him, and he asks: "Have we not seen that 'all the days of the poor are evil'?!" The poor man, who afflicts himself because he heeds the laws of the Torah, nevertheless has days that are always evil, whereas one who makes a feast continually is "of a merry heart." And from this he would prove that there is no reward for one who walks in wisdom. "But the heart of the one who has discernment seeks knowledge" — and [Solomon] answers him, saying:
Better is little with the fear of Hashem, Than great treasure and turmoil with it.
verse value 1424
Insights
Verse structure: 7 words, 30 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "great" (רָ֝֗ב, 2 letters) and the longest is "good·little" (טוֹב־מְ֭עַט, 6 letters). 2 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "than·treasure" (מֵאוֹצָ֥ר), "and·turmoil" (וּמְה֥וּמָה). 7 unique roots are used. Frequent roots: "Hashem" (root יהוה, 86x in Proverbs); "good·little" (root טוב, 52x in Proverbs); "great" (root רב, 26x in Proverbs). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 3 and 4 words. Full calculation: טוֹב־מְ֭עַט [good·little] (136) + בְּיִרְאַ֣ת [in·the·fear·of] (613) + יְהֹוָ֑ה [Hashem] (26) + מֵאוֹצָ֥ר [than·treasure] (337) + רָ֝֗ב [great] (202) + וּמְה֥וּמָה [and·turmoil] (102) + בֽוֹ [with·it] (8) = 1424.
Rashi
Better a little with the fear of the Lord, than a great treasury and turmoil with it The voice of people shouting that the treasury was made from robbery and violence, as in (Amos 3:9): “And see great confusions within it and people being oppressed in its midst.”
Ibn Ezra
"Than great treasure" — gathered through robbery, there is turmoil in the treasure. And its sense is a form derived from "and Hashem discomfited [the camp of Egypt]" (Exodus 14:24) — meaning that the wicked man, through his riches, throws people into great turmoil.
Ralbag
"Better is little with the fear of Hashem" — Better a little wealth gathered with the fear of Hashem and with honesty, than great treasure gathered amid tumult and outcry because of the tears of the oppressed; for the end of the small acquisition is success and endurance, while the end of that great treasure is ruin and loss.
Metzudat David
"Better is little" — Better is a little wealth that comes with the fear of Hashem and with honesty. "Than great treasure" — For in it is the tumult of people crying out over the oppression that is within it.
Malbim
"Better is little with the fear of Hashem" — The little that the poor man has, since he occupies himself with the fear of Hashem and walks the way of perfection, is better than the case of one who has great treasure, since turmoil (mehumah) is found with it — for it disturbs his soul and his spiritual well-being. And so he uttered his proverb concerning this.
Better is a dinner of herbs where love is, Than a stalled ox and hatred with it.
verse value 2280
Insights
Verse structure: 7 words, 32 letters. The shortest word is "good" (ט֤וֹב, 3 letters) and the longest is "and·love·there" (וְאַהֲבָה־שָׁ֑ם, 7 letters). 5 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "dinner·of" (אֲרֻחַ֣ת), "herbs" (יָ֭רָק), "and·love·there" (וְאַהֲבָה־שָׁ֑ם). 7 unique roots are used. Frequent roots: "good" (root טוב, 52x in Proverbs); "and·hatred·with·it" (root שנא, 28x in Proverbs). The etnachta (major mid-verse pause) falls on 'and·love·there', dividing the verse into phrases of 4 and 3 words. Full calculation: ט֤וֹב [good] (17) + אֲרֻחַ֣ת [dinner·of] (609) + יָ֭רָק [herbs] (310) + וְאַהֲבָה־שָׁ֑ם [and·love·there] (359) + מִשּׁ֥וֹר [than·ox] (546) + אָ֝ב֗וּס [fattened] (69) + וְשִׂנְאָה־בֽוֹ [and·hatred·with·it] (370) = 2280.
Rashi
than a fattened ox To feed him fat meat and to show him an angry countenance. than a fattened ox אבוס. An ox into whose mouth they stuff the food against his will, in order to fatten him. Likewise (I Kings 5:3): “fatted (אבוסים) fowl.” And it can be explained allegorically as referring to the handful—the little bit offered up by the poor—[being better] than an ox for a sin-offering offered up by a wicked man. Another explanation: Better a repast of herbs To give a poor man. where there is love To show him a friendly countenance.
Ibn Ezra
"Better is a dinner of" — [the word "dinner"] stands in place of two [terms], because it means that which is carried upon the road; like "those sent" (sheluchim) from "he will send" (yishlach), and "gift" (minchah) from "to lead" (nachah) — so, too, "dinner" (aruchah) means "the portion carried." That is to say: when there is love between them, [a dinner of herbs] is better than a fattened ox where there is hatred between them.
Ralbag
"Better is a dinner of herbs" — It is better and more pleasant for a person to have a dinner of herbs with company among whom there is love, than a fattened ox with company among whom there is hatred, for hatred stirs up strife between them and becomes a cause of great evils.
Metzudat David
"A dinner" — A meal of herbs in a place where one is loved is better than a meal of a fattened ox at the trough in a place where one is hated.
Metzudat Zion
"Dinner" (aruchat) — an expression of continuous daily eating, as in "and his allowance was a continual allowance" (II Kings 25:30). "Stalled" (avus) — the name of the place where animals are fattened, as in "and the donkey his master's crib" (Isaiah 1:3).
Malbim
"Better is a dinner of herbs where love is than a stalled ox and hatred with it" — for we have seen that a small meal is good for a person if love is found there, since love sweetens even a dinner of herbs, while hatred embitters the food of a stalled ox. External happiness and imagined pleasure are not the essential thing; rather, it is inner tranquility, love, and trust in Hashem — for through Him his soul delights itself in abundance.
A wrathful man stirs up discord; But he who is slow to anger appeases strife.
verse value 1681
Insights
Verse structure: 8 words, 30 letters. Verse gematria: 1681 = 41². The shortest word is "man·of" (אִ֣ישׁ, 3 letters) and the longest is "appeases" (יַשְׁקִ֥יט, 5 letters). 2 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "and·long·of" (וְאֶ֥רֶךְ), "appeases" (יַשְׁקִ֥יט). 8 unique roots are used. Frequent roots: "man·of" (root איש, 80x in Proverbs). First appearance of the root גרה ("stirs·up") in Proverbs. The etnachta (major mid-verse pause) falls on 'strife', dividing the verse into phrases of 4 and 4 words. Full calculation: אִ֣ישׁ [man·of] (311) + חֵ֭מָה [wrath] (53) + יְגָרֶ֣ה [stirs·up] (218) + מָד֑וֹן [strife] (100) + וְאֶ֥רֶךְ [and·long·of] (227) + אַ֝פַּ֗יִם [nostrils] (131) + יַשְׁקִ֥יט [appeases] (429) + רִֽיב [strife] (212) = 1681.
Rashi
A man of wrath stirs up quarrel A man who has no control over his anger, to be slow to anger, stirs up quarrels. but he who is slow to anger Who does not hasten to take revenge and to quarrel. abates strife It ends and abates by itself.
Ibn Ezra
"Stirs up" — of the same sense as "the goading of your hand" (mitgeret yadecha) (Psalms 39:11).
Ralbag
"A wrathful man stirs up discord" — The irascible man stirs up strife in a place where there is peace; but one who is slow to anger calms the quarrel and strife, and becomes the cause of peace.
Metzudat David
"A wrathful man" — One whose way is to grow angry stirs up strife among people; but one who is slow to anger and does not hasten to become angry thereby quiets the strife.
Metzudat Zion
"Stirs up" (yegareh) — from the language of "strife" (tigar) and provocation, as in "do not contend with them in battle" (Deuteronomy 2:9). "Discord" (madon) — from the language of judgment/dispute and quarrel.
Malbim
"A wrathful man stirs up discord" — There is a difference between contention (riv) and discord (madon): madon is when people are disputing over some matter, and the matter under dispute is the cause of the riv, whereas riv includes any strife whatsoever. Scripture says, 'a contentious man kindles strife' — one who by nature is inclined to raise claims and find pretexts for lawsuits is one who kindles strife (riv). But 'a wrathful man stirs up discord (madon).' And it says further on (Proverbs 29:21), 'A man of anger stirs up discord, and a wrathful man abounds in transgression.' We have explained elsewhere the difference between af (anger) and chemah (wrath): chemah is the burning of anger within, while af is anger shown outwardly. Further on it will be explained that a man of af, because he wants to harm his fellow, stirs up discord — finding some pretext to seek a legal judgment; whereas a ba'al chemah, whose wrath burns in his heart all the more intensely, abounds in transgression, harming his fellow with no judgment or discord at all, but through murder and violence alone. Here it says that sometimes a wrathful man stirs up discord, wishing to spend his wrath through the discord, by way of legal process, and from the discord strife will indeed arise. However, when the other party is slow to anger and answers him with a soft answer — and 'a soft answer turns away wrath' — then he quiets the strife, for he appeases him with soft words. And even though the discord came about through wrath, the wrath subsides and the strife is quieted.
The way of the sluggard is as though hedged by thorns; But the path of the upright is even.
verse value 2206
Insights
Verse structure: 7 words, 27 letters. The shortest word is "the·way·of" (דֶּ֣רֶךְ, 3 letters) and the longest is "like·hedge·of" (כִּמְשֻׂ֣כַת, 5 letters). 3 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "like·hedge·of" (כִּמְשֻׂ֣כַת), "brier" (חָ֑דֶק), "level" (סְלֻלָֽה). 7 unique roots are used. Frequent roots: "the·way·of" (root דרך, 74x in Proverbs); "upright" (root ישר, 35x in Proverbs). The etnachta (major mid-verse pause) falls on 'brier', dividing the verse into phrases of 4 and 3 words. Full calculation: דֶּ֣רֶךְ [the·way·of] (224) + עָ֭צֵל [sluggard] (190) + כִּמְשֻׂ֣כַת [like·hedge·of] (780) + חָ֑דֶק [brier] (112) + וְאֹ֖רַח [and·the·path·of] (215) + יְשָׁרִ֣ים [upright] (560) + סְלֻלָֽה [level] (125) = 2206.
Rashi
The way of a lazy man is like a hedge of thorns In his eyes, it appears as though the roads are fenced before him with a fence of thorns. like a hedge of Heb. כמשכת. A fence, as in (Isa. 5:5): “I will remove its hedge (משוכתו).” thorns Heb. חדק, thorns. but the path of the upright is even סללה, trodden and cleared. The Midrash Aggadah (Pesikta d’Rav Kahana 11a) states: The way of Esau is like a thorn entangled in a fleece of wool. If you extract it from here, it catches on here. Likewise, no one can extricate himself from his false accusations without money.
Ibn Ezra
"Sluggard" — everywhere [in this book] it means "the wicked one." Explanation: the way of the sluggard is as though it were all around hedged in by thorny briars, so that he does not know how to get out of it. "Level" (selulah) — like the matter of "Cast up, cast up the highway" (Isaiah 62:10). Explanation: "raise up" the elevation — it alludes to the raised markers, so that those walking upon it do not go astray. And likewise "siege-mound" (solelah) — as though it has raised markers set out for walking a straight path.
Ralbag
"The way of the sluggard" — Behold, the way of the sluggard is to him like a hedge of thorns, upon which walking is difficult, and whoever walks on it is injured wherever his foot treads; but the path of upright men in their deeds, who are not sluggish, is paved and trodden, and they walk on it with ease. And it is possible — and this is the correct [reading] — that what is meant here is: the way of the sluggard in theoretical inquiries, [that is,] investigating them with a proper investigation, is difficult for him, like treading through a thicket of thorns. This is because whoever is of this disposition will always encounter, in the course of his inquiry, doubts and confusions from which he cannot find a way out, because he did not first consider all the relevant thoughts in order to examine them and sort out the true from the false. But the way of the upright, who tread in their inquiries with straightforwardness — and therefore first consider all the thoughts pertaining to that subject and sort out the true from the false — is paved and trodden; their feet do not stumble on it, and they do not falter in their walking.
Metzudat David
"The way of the sluggard" — In the place where the sluggard treads, it seems to him as though a fence of thorns lies before him, preventing him from walking, for because of the greatness of his laziness he finds obstacles to all his actions. But the path of the upright is to them a paved and level road, for they find ways to remove the obstacles.
Metzudat Zion
"As a hedge" (ke-mesukat) — an expression of a fence, as in "take away its hedge" (Isaiah 5). "Thorns" (chedek) — a kind of thorn, as in "the best of them is as a brier" (Micah 7). "Is even" (selulah) — meaning, it has been much traversed so as to remove the stumbling stones from it; and similar to it is "extol her (salsleha), and she will exalt you" (above, chapter 4).
Malbim
"The way of the sluggard is as though hedged by thorns, but the path of the upright is even" — There is a difference between derech (way) and orach (path): the derech is the great road that goes from city to city, while the orach is the route that goes from a city to villages. It says that the sluggard is too lazy to walk, so that even the great road, which many travel, appears to him as though he had to walk through a hedge of thorns (chedek) — difficult to pass, both because it is a hedge, fence, and thicket, and because the hedge is of chedek-thorn, which pierces the feet of the one passing through. But for the upright, even the orach that is not fixed or established for the many is level, as though it were a straight, smooth highway easy to pass. The reason he contrasted 'sluggard' with 'upright' is because of the allegorical meaning: by 'the sluggard' he means one who is too lazy to walk in the way of wisdom, so that even its fixed, main road appears to him full of thorns, since he thinks it impossible for him to conquer his desire and go against his inclination — how much more so that he will not walk in its particular paths. But the upright, whose defining trait is that his heart is upright and inclined toward good, find that even the particular path he walks in the way of piety and righteousness is level for him, since the desires and inclinations of the heart do not war against him, seeing that his heart is upright — as explained above regarding the difference between a tzaddik (righteous person) and a yashar (upright person).
A wise son makes a glad father; But a foolish man despises his mother.
verse value 719
Insights
Verse structure: 7 words, 26 letters. The shortest word is "son" (בֵּ֣ן, 2 letters) and the longest is "gladdens·father" (יְשַׂמַּח־אָ֑ב, 6 letters). 7 unique roots are used. Frequent roots: "wise" (root חכם, 93x in Proverbs); "son" (root בן, 51x in Proverbs); "and·fool" (root כסיל, 49x in Proverbs). The etnachta (major mid-verse pause) falls on 'gladdens·father', dividing the verse into phrases of 3 and 4 words. Full calculation: בֵּ֣ן [son] (52) + חָ֭כָם [wise] (68) + יְשַׂמַּח־אָ֑ב [gladdens·father] (361) + וּכְסִ֥יל [and·fool] (126) + אָ֝דָ֗ם [man] (45) + בּוֹזֶ֥ה [despises] (20) + אִמּֽוֹ [his·mother] (47) = 719.
Rashi
A wise son makes his father happy, but a foolish person despises his mother He causes people to despise his mother.
Ralbag
"A wise son" — The son who is wise gladdens the father, who takes greater account of the matter of the perfection of his wisdom than the mother does. And the grown man who is a fool despises his mother, for to her is attributed more of the moral fault [in his upbringing], since he was constantly in her care in his childhood. Or it may mean that he despises even his mother — and this is the correct [reading].
Metzudat David
"Makes a father glad" — When he sees him in the assembly of the wise. "Despises his mother" — For it is the way of women to dote upon their sons and to withhold from them the rod of correction, and people despise them, saying: "Cursed is the one who raised this one."
Malbim
"A wise son makes a glad father" — He already said this above (10:1), 'A wise son makes a glad father, but a foolish son is the grief of his mother.' There he speaks of what happens of itself — that through wisdom the father rejoices, and through foolishness comes the mother's grief. But here he speaks of the time when the son has grown up: then the wise son, who has inherited the laws of wisdom and walks in them, makes an effort to gladden his father through his good deeds, for this too is one of the laws of wisdom — to gladden one's parents. Whereas the fool, who follows after his desires, actively despises his mother — for this too is characteristic of folly: to despise her because she rebukes him for his ways.
Folly is joy to the one who lacks understanding; But a man of discernment walks straightforwards.
verse value 2870
Insights
Verse structure: 6 words, 30 letters. The shortest word is "foolishness" (אִ֭וֶּלֶת, 4 letters) and the longest is "makes·straight·to·walk" (יְיַשֶּׁר־לָֽכֶת, 7 letters). 2 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "to·lacking·of·heart" (לַחֲסַר־לֵ֑ב), "makes·straight·to·walk" (יְיַשֶּׁר־לָֽכֶת). 6 unique roots are used. Frequent roots: "and·man·of" (root איש, 80x in Proverbs); "makes·straight·to·walk" (root ישר, 35x in Proverbs); "foolishness" (root אולת, 23x in Proverbs). The etnachta (major mid-verse pause) falls on 'to·lacking·of·heart', dividing the verse into phrases of 3 and 3 words. Full calculation: אִ֭וֶּלֶת [foolishness] (437) + שִׂמְחָ֣ה [joy] (353) + לַחֲסַר־לֵ֑ב [to·lacking·of·heart] (330) + וְאִ֥ישׁ [and·man·of] (317) + תְּ֝בוּנָ֗ה [discernment] (463) + יְיַשֶּׁר־לָֽכֶת [makes·straight·to·walk] (970) = 2870.
Rashi
Folly is joy It is joy for the one devoid of sense.
Ibn Ezra
"Walks straightforwards" — he seeks a straight way to walk in it.
Ralbag
"Folly is joy" — Whoever lacks understanding rejoices in folly, which is the pursuit of a matter without the proper causes; but a man of discernment directs his walk straight toward the goal he seeks, for he approaches it through its proper causes.
Metzudat David
"Folly" — When one lacking a heart [understanding] commits folly, it is considered joy in his eyes. "But a man of discernment" — Rejoices when he walks in the straight path.
Malbim
"Folly is joy to him who lacks a heart" — 'One who lacks a heart' is one who has no ruling faculty at all within him to restrain him and direct him along a set way, as it is written, 'also when the fool walks on the road, his sense is lacking,' etc. And it says, 'in the lips of the discerning wisdom is found, but a rod is for the back of him who lacks a heart' — for he is like an animal, which likewise has no internal guiding faculty and needs an external compulsion to direct it on the way, namely the rod; and this is the opposite of the discerning person, in whose lips wisdom is found, and it guides him. When the one who lacks a heart finds folly and uncertainties, he rejoices in them, for even fools ultimately become 'lacking a heart,' as it is written, 'and fools die for lack of heart.' But the man of discernment already knows the straight way through binah (understanding) — for straightness comes from binah, as above — and he walks straight; he has no need of a teacher or markers along the way, which are the marks of wisdom, for on his own he walks in uprightness on account of his understanding, and does not err.
For want of counsel purposes are frustrated; But in the multitude of counselors they are established.
verse value 2156
Insights
Verse structure: 7 words, 30 letters. The shortest word is "are·frustrated" (הָפֵ֣ר, 3 letters) and the longest is "thoughts" (מַ֭חֲשָׁבוֹת, 6 letters). 3 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "are·frustrated" (הָפֵ֣ר), "counsel" (ס֑וֹד), "counselors" (יוֹעֲצִ֣ים). 7 unique roots are used. Frequent roots: "without" (root אין, 36x in Proverbs); "and·in·the·multitude·of" (root רב, 26x in Proverbs). The etnachta (major mid-verse pause) falls on 'counsel', dividing the verse into phrases of 4 and 3 words. Full calculation: הָפֵ֣ר [are·frustrated] (285) + מַ֭חֲשָׁבוֹת [thoughts] (756) + בְּאֵ֣ין [without] (63) + ס֑וֹד [counsel] (70) + וּבְרֹ֖ב [and·in·the·multitude·of] (210) + יוֹעֲצִ֣ים [counselors] (226) + תָּקֽוּם [stands] (546) = 2156.
Rashi
Plans are foiled for lack of counsel Without counsel, the plan will not be established.
Ibn Ezra
"Frustrated," "joy" — the two are connected. "Counsel" (sod) — meaning "advice" (etzah). Explanation: others frustrate the plans of those who devise them, because there is no counsel [available to them]; but through counselors, the plan of those who take counsel is established, and joy comes to the one who gave the counsel when the answer of his mouth comes to pass.
Ralbag
"Plans are frustrated" — Behold, because there was no counsel and advice in the matter, the plans regarding it are frustrated, meaning that they do not come to fruition; but when there is an abundance of advisors in a matter in order to attain the sought goal, the plan that was devised for carrying out that matter is realized.
Metzudat David
"Frustrated" — A man's thoughts are frustrated and annulled when he does not take counsel with advisors to sweeten the plan; but through many advisors the plan stands firm.
Metzudat Zion
"Counsel" (sod) — an expression of counsel, whose way is to be kept secret so that it not be known; or, that counsel is to an action like a foundation (yesod) is to a building.
Malbim
"For want of counsel, purposes are frustrated" — I have already explained that there is a difference between machashavah (thought), etzah (a plan), and tachbulah (strategy): all the possible options that may arise in a person's mind in his thinking are called machashavot (thoughts). If he takes counsel and chooses one particular course of action, that is called an etzah (plan). And if he takes counsel and links together many plans, one after another, so that if he does not attain his goal through the one plan he will carry out the next, that is called a tachbulah (strategy). The thoughts that arise in his mind must be kept in secret (sod), for if he reveals them, they will be frustrated by enemies or those who seek his harm, and the plan that arises in his hand from those thoughts will not succeed. Therefore one needs many plans, so that if one plan is frustrated, he will carry out another — as it is written, 'by strategies you shall wage war for yourself.' For this one needs a multitude of counselors, so that even if the counsel of one advisor is frustrated, one plan will still arise from among the many plans.
A man has joy in the answer of his mouth; And a word in due season, how good is it!
verse value 1709
Insights
Verse structure: 6 words, 29 letters. The shortest word is "joy" (שִׂמְחָ֣ה, 4 letters) and the longest is "in·the·answer·of·his·mouth" (בְּמַעֲנֵה־פִ֑יו, 8 letters). 2 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "in·the·answer·of·his·mouth" (בְּמַעֲנֵה־פִ֑יו), "in·its·time" (בְּעִתּ֣וֹ). 6 unique roots are used. Frequent roots: "to·the·man" (root איש, 80x in Proverbs); "how·good" (root טוב, 52x in Proverbs); "and·a·word" (root דבר, 45x in Proverbs). First appearance of the root מענה ("in·the·answer·of·his·mouth") in Proverbs. The etnachta (major mid-verse pause) falls on 'in·the·answer·of·his·mouth', dividing the verse into phrases of 3 and 3 words. Full calculation: שִׂמְחָ֣ה [joy] (353) + לָ֭אִישׁ [to·the·man] (341) + בְּמַעֲנֵה־פִ֑יו [in·the·answer·of·his·mouth] (263) + וְדָבָ֖ר [and·a·word] (212) + בְּעִתּ֣וֹ [in·its·time] (478) + מַה־טּֽוֹב [how·good] (62) = 1709.
Rashi
A man has joy with the response of his mouth According to its apparent meaning: Through a soft answer and gentle speech, people love him. Our Sages expounded it as referring to those who memorize the Torah; if they utter an answer with their mouth, they will remember it and rejoice with it. and how good is a word in time! They ask concerning the laws of Passover and the laws of Sukkoth in their season.
Ibn Ezra
"And a word" — the counsel that comes at its proper time — how good it is for those who seek counsel!
Ralbag
"A man has joy in the answer of his mouth" — Behold, a man rejoices in the speech of his mouth when he has occasion to speak to the king or to a great man; but it was proper that he first take care that his speech be at its proper time, by giving precedence to what deserves precedence, for a word in its proper time — how good it is!
Metzudat David
"Joy" — Every man rejoices in the words of his own mouth, for the counsel of his own mind is sweet to him. But "a word in due season, how good it is!" That is to say: even if the counsel of his own mind is not given with intelligence, and even if he had succeeded with that same counsel in a similar matter, nevertheless not all times are equal, and perhaps the advisors will inform him, saying: "Now is not the time to do this."
Metzudat Zion
"In the answer" (be-ma'aneh) — an expression of speech, as in "and the answer of the tongue is from Hashem" (below, chapter 16).
Malbim
"A man has joy in the answer of his mouth, and a word in due season, how good is it!" — One in whom the laws of wisdom are arranged upon his lips, such that when they ask him about some matter he can answer at once, has joy from this — and it is known that 'lips' allude to wisdom. And if he answers a word in its proper time, at the time the matter is needed, then it is good, for he benefits through his wisdom at the time of need — and this is the ultimate good, to be of benefit in its proper time. This is greater than the preceding clause, where the joy is his alone, for in this he benefits others as well, at the time of need.
The path of life goes upward for the wise, that he may depart from the nether-world beneath.
verse value 1769
Insights
Verse structure: 8 words, 33 letters. The shortest word is "the·path·of" (אֹ֣רַח, 3 letters) and the longest is "to·the·wise" (לְמַשְׂכִּ֑יל, 6 letters). 3 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "upward" (לְמַ֣עְלָה), "to·the·wise" (לְמַשְׂכִּ֑יל), "beneath" (מָֽטָּה). 8 unique roots are used. Frequent roots: "life" (root חי, 32x in Proverbs). The etnachta (major mid-verse pause) falls on 'to·the·wise', dividing the verse into phrases of 4 and 4 words. Full calculation: אֹ֣רַח [the·path·of] (209) + חַ֭יִּים [life] (68) + לְמַ֣עְלָה [upward] (175) + לְמַשְׂכִּ֑יל [to·the·wise] (430) + לְמַ֥עַן [so·that] (190) + ס֝֗וּר [to·turn·aside] (266) + מִשְּׁא֥וֹל [from·the·nether-world] (377) + מָֽטָּה [beneath] (54) = 1769.
Rashi
The path of life is above the intelligent person As in (Isa. 6:2): “Seraphim stood above for Him.” Before the wise man, the path of life is arrayed and prepared.
Ibn Ezra
"The path of life" — which is upward for the wise one. That is: the discerning person occupies himself with doing the will of his Maker, so that he may perhaps walk in the path of life, which is upward — and this is the life of the soul that longs to return to God — so that it may turn away from Sheol, which is below.
Ralbag
"The path of life" — Behold, the way of life is upward for the intelligent man, because the more distinguished the object of intellection is, the more distinguished and pleasant the apprehension of it will be. Therefore he continually ascends, in his apprehensions and inquiries, toward the higher and more distinguished things. And he called the higher things, which are more distinguished, "upward," because the heavens are more distinguished than the [four] elements, and the highest of the elements is more distinguished than the one beneath it. Therefore the path of life is upward for the intelligent man, as though this were in order to distance himself from the lowest place, which is the netherworld.
Metzudat David
"The path" — [Scripture] teaches the path of life for the intelligent soul, to go upward; then it will return to God, in order to turn the soul away from descending instead downward to Sheol, which is Gehinnom; rather, it will return to its source from which it was hewn.
Malbim
"The path of life goes upward for the wise, that he may depart from the nether-world beneath" — The wise man notes for himself that the way of life is upward and the way of death is downward. And although it is difficult to ascend upward and very easy to descend downward — since the force of gravity implanted in bodies assists and brings a person down, whereas ascending upward goes against the force of gravity — nevertheless, when he knows that if he descends downward he will surely descend to the netherworld, he will certainly exert all his strength to ascend and not to descend. So too the wise man understands with his intellect that upward is the path of life — meaning that the ascent, going in the way of the soul and the way of the intellect, whose root is above, is where he attains eternal life. And he exerts himself to climb the ladder of the intellect so as to turn away from descending to the way of the body and its desires, whose root is below, where the netherworld and eternal perdition are.
Hashem will pluck up the house of the proud; But He will establish the border of the widow.
verse value 845
Insights
Verse structure: 7 words, 27 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. Verse gematria: 845 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "the·house·of" (בֵּ֣ית, 3 letters) and the longest is "widow" (אַלְמָנָֽה, 5 letters). 4 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "proud" (גֵּ֭אִים), "will·pluck·up" (יִסַּ֥ח), "and·will·establish" (וְ֝יַצֵּ֗ב). 7 unique roots are used. Frequent roots: "Hashem" (root יהוה, 86x in Proverbs); "the·house·of" (root בית, 38x in Proverbs). First appearance of the root גבול ("the·border·of") in Proverbs. The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 4 and 3 words. Full calculation: בֵּ֣ית [the·house·of] (412) + גֵּ֭אִים [proud] (54) + יִסַּ֥ח [will·pluck·up] (78) + יְהֹוָ֑ה [Hashem] (26) + וְ֝יַצֵּ֗ב [and·will·establish] (108) + גְּב֣וּל [the·border·of] (41) + אַלְמָנָֽה [widow] (126) = 845.
Ibn Ezra
"The house of the proud" — those who have pride, Hashem will uproot their house and tear it down. "Widow" — its sense pertains to God, who is the judge of widows, from [the words] "the widow — He establishes her border."
Ralbag
"The house of the proud" — Hashem destroys the house of proud and powerful men, and He establishes the border of the widow, even though it is weak and the widow herself is also weak.
Metzudat David
"And He will establish" — In its place He will set up the border of the widow, even though her strength has weakened and her help has passed away.
Metzudat Zion
"Will pluck up" (yisach) — an expression of uprooting, as in "and you shall be plucked from off the land" (Deuteronomy 28:63).
Malbim
"Hashem will pluck up the house of the proud; but He will establish the border of the widow" — When you see the house of the proud built upon the border of the widow — because of her weakness, with no one to plead her cause, and the proud build a house upon her border — know that there is One who watches over and pleads her cause; He will pluck up the house and uproot it, to establish the widow's border in its proper place. For Hashem "executes justice for the oppressed"; "the orphan and widow He encourages, but the way of the wicked He makes crooked" (Psalms 146:7, 9). And this is a foundational principle in the belief in divine providence, in a place where the hand and power of nature does not rule.
The thoughts of wickedness are an abomination to Hashem; But words of pleasantness are pure.
verse value 2611
Insights
Verse structure: 6 words, 30 letters. Notable word values: "Hashem" (יְ֭הֹוָה) = 26, the value of the divine name Hashem. The shortest word is "wickedness" (רָ֑ע, 2 letters) and the longest is "words·of·pleasantness" (אִמְרֵי־נֹֽעַם, 7 letters). Words sharing gematria 270: wickedness, and·pure. 1 word in this verse appears nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "and·pure" (וּ֝טְהֹרִ֗ים). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 86x in Proverbs); "wickedness" (root רע, 69x in Proverbs); "words·of·pleasantness" (root אמר, 45x in Proverbs). First appearance of the root טהר ("and·pure") in Proverbs. The etnachta (major mid-verse pause) falls on 'wickedness', dividing the verse into phrases of 4 and 2 words. Full calculation: תּוֹעֲבַ֣ת [abomination·of] (878) + יְ֭הֹוָה [Hashem] (26) + מַחְשְׁב֣וֹת [the·thoughts·of] (756) + רָ֑ע [wickedness] (270) + וּ֝טְהֹרִ֗ים [and·pure] (270) + אִמְרֵי־נֹֽעַם [words·of·pleasantness] (411) = 2611.
Ibn Ezra
"Wicked" — that is, a wicked man. "And pure" — regarded like pure silver, which has no dross in it. "Words of pleasantness" — that are pleasing to Hashem.
Ralbag
"An abomination to Hashem" — Evil thoughts are an abomination to Hashem, for they are the source of sinning in beliefs and in character traits; but pleasant words are pure and chosen before Hashem. Or it may mean by this that an abomination to Hashem is the thoughts of the evil man, for they are continually in evil, whereas the thoughts of pure men are words that are pleasing to Hashem and are welcomed [by Him].
Metzudat David
"The thoughts of wickedness" — One who speaks gently, but whose thoughts are for evil. "But pure" — Pleasant words deserve to be pure, without any admixture of evil thought.
Malbim
"The thoughts of wickedness are an abomination to Hashem; but words of pleasantness are pure" — That is, Hashem abhors one who speaks pure, pleasant words while harboring thoughts of wickedness — one who with his mouth speaks pleasantness and pure sayings, but within himself sets his ambush, and his thoughts are wicked.
He who is greedy of gain troubles his own house; But he who hates gifts shall live.
verse value 2324
Insights
Verse structure: 7 words, 27 letters. The shortest word is "he·who·troubles" (עֹכֵ֣ר, 3 letters) and the longest is "and·he·who·hates" (וְשׂוֹנֵ֖א, 5 letters). 3 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "greedy" (בּוֹצֵ֣עַ), "gifts" (מַתָּנֹ֣ת), "shall·live" (יִחְיֶֽה). The root בצע appears 2 times in this verse. 6 unique roots are used. Frequent roots: "his·house" (root בית, 38x in Proverbs); "and·he·who·hates" (root שנא, 28x in Proverbs). The etnachta (major mid-verse pause) falls on 'profit', dividing the verse into phrases of 4 and 3 words. Full calculation: עֹכֵ֣ר [he·who·troubles] (290) + בֵּ֭יתוֹ [his·house] (418) + בּוֹצֵ֣עַ [greedy] (168) + בָּ֑צַע [profit] (162) + וְשׂוֹנֵ֖א [and·he·who·hates] (363) + מַתָּנֹ֣ת [gifts] (890) + יִחְיֶֽה [shall·live] (33) = 2324.
Rashi
troubles his own house he who is greedy of gain. but he who hates gifts will live Since he hates gifts, he surely hates robbery.
Ibn Ezra
"Troubles," "heart," "far" — the three are connected. [See vv. 28-29] The one greedy for gain — that is, the robber — thereby brings trouble upon his own house through gifts of bribery.
Ralbag
"He troubles his own house," etc. — Whoever takes a bribe in order to judge a case troubles his house and brings ruin, the opposite of what he supposes; but whoever also hates gifts and does not wish to take from people will live and endure, because he trusts in Hashem and does not rely on the gifts of men.
Metzudat David
"Troubles [his own house], etc." — One who pursues unjust gain to increase his wealth destroys his own house, for this one comes and that one is lost. But one who hates even gifts, because he relies on Hashem, then the Omnipresent will give him additional life — something that is not in man's power to give.
Metzudat Zion
"Greedy of gain" (botzea batza) — one who robs wealth, as in "and the covetous blesses himself" (Psalms 10:3), and as in "what profit [is it]" (Genesis 37).
Malbim
"He who is greedy of gain troubles his own house; but he who hates gifts shall live" — One who is greedy of gain, earning money dishonestly, should not think that through such gain he increases the honor of his house; on the contrary, through this he troubles his own house, as it is written: "Woe to him who is greedy with evil gain for his house..." "for the stone shall cry out of the wall..." (Habakkuk 2:9, 11). And conversely, one who hates even gifts, and does not benefit from what belongs to others but only from what he earns by the toil of his hands — one should not say that he will die of hunger or fall ill from excessive labor; on the contrary, through this he shall live, for everything depends on the providence of Hashem.
The heart of the righteous studies to answer; But the mouth of the wicked pours out evil things.
verse value 2299
Insights
Verse structure: 8 words, 31 letters. The shortest word is "the·heart·of" (לֵ֣ב, 2 letters) and the longest is "to·answer" (לַעֲנ֑וֹת, 5 letters). 2 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "to·answer" (לַעֲנ֑וֹת), "evil·things" (רָעֽוֹת). 8 unique roots are used. Frequent roots: "wicked" (root רשע, 81x in Proverbs); "evil·things" (root רע, 69x in Proverbs); "just" (root צדיק, 66x in Proverbs). The etnachta (major mid-verse pause) falls on 'to·answer', dividing the verse into phrases of 4 and 4 words. Full calculation: לֵ֣ב [the·heart·of] (32) + צַ֭דִּיק [just] (204) + יֶהְגֶּ֣ה [studies] (23) + לַעֲנ֑וֹת [to·answer] (556) + וּפִ֥י [and·the·mouth·of] (96) + רְ֝שָׁעִ֗ים [wicked] (620) + יַבִּ֥יעַ [pours·out] (92) + רָעֽוֹת [evil·things] (676) = 2299.
Rashi
The heart of a righteous man thinks to answer He will think and understand what to answer before replying.
Ibn Ezra
"The heart of the righteous" — he plans how to answer in accordance with righteous judgment. "Pours out" — like a flowing stream. Explanation: he speaks evil things in order to pervert judgment; therefore Hashem is far from them, and He hears the prayer of the righteous. Another explanation: "to answer" (la'anot) — from "wormwood" (la'anah) and "venom" (rosh) — but this is far-fetched, since the lamed does not carry a shva.
Ralbag
"The heart" of the righteous continually meditates and occupies itself with what is proper and beneficial; but the mouth of the wicked and their speech make evil and corruption a matter of nature to them, for their speech is directed toward every evil, while the thoughts of the righteous are directed toward the good.
Metzudat David
"Studies" — Before he answers, he thinks in his heart what he will answer, and therefore his words are few. But the mouth of the wicked multiplies speaking evil things like a gushing spring, for he speaks whatever comes to his mind and is not concerned.
Metzudat Zion
"Studies" (yehgeh) — means thinks, as in "the meditation of my heart" (Psalms 19). "To answer" (la'anot) — from the language of responding and answering.
Malbim
"The heart of the righteous studies to answer; but the mouth of the wicked pours out evil things" — It is among the laws of righteousness that one should not let his mouth speak until he has weighed the matter with his intellect. And not only regarding what he says, but even regarding what he must answer in response — "the heart of the righteous studies" and considers what to answer, and whether to answer at all or not, as it is said, "know what to answer the heretic" (Avot 2:14), "do not answer a fool according to his folly" (Proverbs 26:4); and it is a commandment not to say something that will not be heeded, and the like — so that he does not answer until he has weighed it in his heart. But with the wicked, the source of their words is not in the heart; rather, "the mouth of the wicked pours out evil things," for wicked speech — slander, talebearing, and words of heresy — has its source in their mouths, not in their hearts.
Hashem is far from the wicked; But He hears the prayer of the righteous.
verse value 2590
Insights
Verse structure: 6 words, 29 letters. Notable word values: "Hashem" (יְ֭הֹוָה) = 26, the value of the divine name Hashem. The shortest word is "far" (רָח֣וֹק, 4 letters) and the longest is "from·the·wicked" (מֵרְשָׁעִ֑ים, 6 letters). 1 word in this verse appears nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "from·the·wicked" (מֵרְשָׁעִ֑ים). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 86x in Proverbs); "from·the·wicked" (root רשע, 81x in Proverbs); "just" (root צדיק, 66x in Proverbs). The etnachta (major mid-verse pause) falls on 'from·the·wicked', dividing the verse into phrases of 3 and 3 words. Full calculation: רָח֣וֹק [far] (314) + יְ֭הֹוָה [Hashem] (26) + מֵרְשָׁעִ֑ים [from·the·wicked] (660) + וּתְפִלַּ֖ת [and·the·prayer·of] (916) + צַדִּיקִ֣ים [just] (254) + יִשְׁמָֽע [hears] (420) = 2590.
Ralbag
"Hashem is far from the wicked" — Hashem is far from helping the wicked and from listening to their voice; but He hears the prayers of the righteous to grant their request, and this is a sign that it is their prayer that is heard.
Metzudat David
"Is far, etc." — From hearing their prayer.
Malbim
"Hashem is far from the wicked; but He hears the prayer of the righteous" — Divine providence follows after a person's deeds: one who distances himself from Hashem is far from Him, and one who draws close to Him is close to Him — so much so that Hashem is close to the righteous and hears their prayer, as it is said, "Hashem is near to all who call upon Him" (Psalms 145:18). And do not ask, "If so, is He then affected and changed according to the prayer?" — for insofar as a person draws close to Him, so He is close to him, and there is no change in Him; rather, it is the wicked themselves who distance themselves from Hashem.
The light of the eyes rejoices the heart; And a good report makes the bones fat.
verse value 2214
Insights
Verse structure: 5 words, 31 letters. Verse gematria: 2214 is divisible by 18, the value of chai ('life'). The shortest word is "good" (ט֝וֹבָ֗ה, 4 letters) and the longest is "the·light·of·eyes" (מְֽאוֹר־עֵ֭ינַיִם, 9 letters). 3 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "the·light·of·eyes" (מְֽאוֹר־עֵ֭ינַיִם), "report" (שְׁמוּעָ֥ה), "makes·fat·bone" (תְּדַשֶּׁן־עָֽצֶם). 5 unique roots are used. Frequent roots: "good" (root טוב, 52x in Proverbs); "rejoices·heart" (root שמח, 21x in Proverbs). The etnachta (major mid-verse pause) falls on 'rejoices·heart', dividing the verse into phrases of 2 and 3 words. Full calculation: מְֽאוֹר־עֵ֭ינַיִם [the·light·of·eyes] (427) + יְשַׂמַּֽח־לֵ֑ב [rejoices·heart] (390) + שְׁמוּעָ֥ה [report] (421) + ט֝וֹבָ֗ה [good] (22) + תְּדַשֶּׁן־עָֽצֶם [makes·fat·bone] (954) = 2214.
Rashi
The light of the eyes in Torah. makes the heart happy when they ask him something, and he knows what to answer. According to its simple meaning, it is to be interpreted according to its apparent meaning: A thing that is a delight to the sight of the eyes makes the heart happy and cleanses the sadness of the heart, such as a vegetable garden and flowing rivers.
Ibn Ezra
"Light," "ear," "refuses," "fear" — the four are connected. [See vv. 31-33] And thus the explanation is: the light that the eyes behold gladdens the heart; and when the ear hears reproof — in which there is also life — and one lodges among the wise, then the reproof will nourish him more than good news.
Ralbag
"The light of the eyes rejoices the heart" — The light of the eyes of the heart gladdens the intellect, for its joy consists in theoretical apprehensions; and a good report — a person is delighted by it to the point that it even fattens the bone and fills it with marrow. And in general you will find that joy fattens a person.
Metzudat David
"The light of the eyes" — Illumination of the eyes regarding a matter that had been in doubt gladdens the heart, for there is no joy in the world like the resolution of doubts. "A good report" — Regarding a matter of novel Torah insight.
Metzudat Zion
"Makes fat" (tedashen) — an expression of fatness.
Malbim
(Proverbs 15:30): "The light of the eyes..." (Proverbs 15:31): "An ear that hearkens..." — he states: If a person sees the good thing with his own eyes, this light rejoices the heart, for there is the dwelling-place of the soul's faculties. But a good report which he hears from afar only "makes the bones fat" — these being the structures of the body and the physical faculties. And the rejoicing of the heart is greater than the fattening of bone, and is more spiritual and exalted than it, since the heart is that from which "the issues of life" (Proverbs 4:23) go out to the whole body. Therefore: "An ear that hearkens to the reproof of life" — do not be content with a good report heard from afar; rather, "dwell among the wise" — to see the wise themselves and see their deeds. And (?): "Greater is attending upon [the sages] than studying [Torah]" (Berakhot 7b), for the sight of the eye achieves more than the hearing of the ear, since "the light of the eyes rejoices the heart."
The ear that hearkens to the reproof of life abides among the wise.
verse value 2682
Insights
Verse structure: 7 words, 29 letters. Verse gematria: 2682 is divisible by 18, the value of chai ('life'). The shortest word is "ear" (אֹ֗זֶן, 3 letters) and the longest is "rebuke·of" (תּוֹכַ֣חַת, 5 letters). 2 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "in·midst·of" (בְּקֶ֖רֶב), "lodges" (תָּלִֽין). 7 unique roots are used. Frequent roots: "wise" (root חכם, 93x in Proverbs); "life" (root חי, 32x in Proverbs); "hearkens" (root שמע, 30x in Proverbs). The etnachta (major mid-verse pause) falls on 'life', dividing the verse into phrases of 4 and 3 words. Full calculation: אֹ֗זֶן [ear] (58) + שֹׁ֭מַעַת [hearkens] (810) + תּוֹכַ֣חַת [rebuke·of] (834) + חַיִּ֑ים [life] (68) + בְּקֶ֖רֶב [in·midst·of] (304) + חֲכָמִ֣ים [wise] (118) + תָּלִֽין [lodges] (490) = 2682.
Ralbag
"The ear that hearkens" — The ear that hearkens to the reproof of life, meaning that it accepts correction in the attainment of wisdom, which is life — it lodges among the wise. That is, this will guide it toward becoming wise and standing among the wise; or he means by this that it will lodge among the wise in order to learn their wisdom.
Metzudat David
"An ear that hearkens" — An ear that hearkens to the reproof that brings life will in the end be bound to wisdom, and will lodge among the wise to hear words of wisdom.
Metzudat Zion
"Abides" (talin) — an expression of continuance, as in "righteousness lodged in her" (Isaiah 1).
He who refuses correction despises his own soul; But he who hearkens to reproof gets understanding.
verse value 2654
Insights
Verse structure: 8 words, 32 letters. The shortest word is "heart" (לֵּֽב, 2 letters) and the longest is "and·hearkens" (וְשׁוֹמֵ֥עַ, 5 letters). 3 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "despises" (מוֹאֵ֣ס), "and·hearkens" (וְשׁוֹמֵ֥עַ), "gets" (ק֣וֹנֶה). 8 unique roots are used. Frequent roots: "heart" (root לב, 57x in Proverbs); "his·soul" (root נפש, 53x in Proverbs); "discipline" (root מוסר, 30x in Proverbs). The etnachta (major mid-verse pause) falls on 'his·soul', dividing the verse into phrases of 4 and 4 words. Full calculation: פּוֹרֵ֣עַ [refuses] (356) + מ֭וּסָר [discipline] (306) + מוֹאֵ֣ס [despises] (107) + נַפְשׁ֑וֹ [his·soul] (436) + וְשׁוֹמֵ֥עַ [and·hearkens] (422) + תּ֝וֹכַ֗חַת [rebuke] (834) + ק֣וֹנֶה [gets] (161) + לֵּֽב [heart] (32) = 2654.
Ibn Ezra
"Refuses" (porea) — for one who accepts correction crowns it and treasures it, while one who distances himself from it, as it were, exposes it and casts it loose — related to "for [the people] were let loose" (ki farua) (Exodus 32:25). That is: one who casts off the correction of the wise desires the death of his own soul; but one who hears reproof from their mouths acquires understanding (lev). And the meaning [of this "understanding"] is knowledge and the fear of Hashem.
Ralbag
"He who refuses correction despises his own soul" — One who casts off correction in matters of character despises his own soul, for it is not possible for the soul to attain perfection without this. But one who hearkens to reproof acquires understanding, for correction is the starting point for attaining wisdom.
Metzudat David
"He who refuses" — One who nullifies correction despises his own soul, for what reason has he not to be concerned for its betterment? "Gets understanding" — Through this he acquires a new and intelligent heart.
Metzudat Zion
"Refuses" (pore'a) — an expression of nullifying and cancelling, as in "and you have set at naught all my counsel" (above, chapter 1).
Malbim
"He who refuses correction despises his own soul; but he who hearkens to reproof gets understanding" — The difference between musar (discipline) and tochachah (reproof) has already been explained: musar instills fear through fear of punishment, whose essence is punishment of the soul in the World to Come, and one who refuses musar does not concern himself with his soul and its destruction, and so "despises his own soul." Tochachah, however, is rebuke by way of the intellect. Now, one "lacking a heart" (chasar lev) is one who has no ruling faculty at all, and is like an animal that acts without a mind, only according to the pull of the body and its desires; and such a person will not acquire a mind through fear of musar, for he does not know at all what is good and what is bad — only through actual suffering, as it is written, "and a rod for the back of him who lacks understanding" (Proverbs 10:13), like an animal that is driven along by a rod. But if he "hearkens to reproof," then he understands in his heart and acquires the mind that he had lacked until now — like one acquiring an item from a seller.
The fear of Hashem is the instruction of wisdom; And before honor goes humility.
verse value 1355
Insights
Verse structure: 7 words, 29 letters. Notable word values: "Hashem" (יְ֭הֹוָה) = 26, the value of the divine name Hashem. The shortest word is "the·fear·of" (יִרְאַ֣ת, 4 letters) and the longest is "and·before" (וְלִפְנֵ֖י, 5 letters). 7 unique roots are used. Frequent roots: "wisdom" (root חכם, 93x in Proverbs); "Hashem" (root יהוה, 86x in Proverbs); "and·before" (root פנים, 41x in Proverbs). First appearance of the root ענוה ("humility") in Proverbs. The etnachta (major mid-verse pause) falls on 'wisdom', dividing the verse into phrases of 4 and 3 words. Full calculation: יִרְאַ֣ת [the·fear·of] (611) + יְ֭הֹוָה [Hashem] (26) + מוּסַ֣ר [instruction·of] (306) + חׇכְמָ֑ה [wisdom] (73) + וְלִפְנֵ֖י [and·before] (176) + כָב֣וֹד [honor] (32) + עֲנָוָֽה [humility] (131) = 1355.
Rashi
and before honor there is humility Humility causes honor to come.
Ralbag
"The fear of Hashem is the instruction of wisdom" — The fear of Hashem guides one toward taking correction within wisdom, and humility and lowliness guide one toward attaining honor.
Metzudat David
"The instruction of wisdom" — Fear [of Hashem] is considered the discipline for heeding wisdom, and thus fear is the cause of wisdom and precedes it. Likewise, "before honor" must necessarily be humility, for humility is the cause that brings honor; therefore it precedes it.
Malbim
"The fear of Hashem is the instruction of wisdom; and before honor goes humility" — He explains his words: wisdom needs musar (discipline), as it is written, "to know wisdom and musar" (Proverbs 1:2). For since wisdom has two paths — the way of wisdom and the way of folly — and the imagination of the heart always pictures things according to the way of folly, it is necessary to discipline the faculties of the soul so that they rule over the imaginings of the heart and subdue them to wisdom; and this is called musar. And what is this musar? "The fear of Hashem" — the awareness that a great King stands over him, observes his deeds, and demands from him a reckoning and an account; and this disciplines the faculties of the soul. And one who "refuses musar" despises his divine soul, which is bound up with Hashem, who watches over his deeds always. And "he who hearkens to reproof" is one who inclines his ear to rebuke by way of the intellect, which shows him that the way of wisdom is good in itself; and this brings him honor, as it is written, "and he who heeds reproof shall be honored" (Proverbs 13:18) — for he acts not out of fear but out of his own intellect, and this comes about through humility, for one who is haughty will not hearken to reproof, and his heart will be hardened against responding to the reproof of wisdom. Therefore it says, "before honor goes humility."
Ibn Ezra
Ralbag
Metzudat David
Metzudat Zion
Malbim