As snow in summer, so honor is not seemly for a fool — answer him according to his folly, or answer him not at all. The sluggard turns on his bed as the door on its hinges, and where there is no whisperer, contention ceases.
Tap any Hebrew word to reveal its root, value, and meanings.
As snow in summer, and as rain in harvest, So honor is not seemly for a fool.
verse value 1577
Insights
Verse structure: 8 words, 35 letters. The shortest word is "so" (כֵּ֤ן, 2 letters) and the longest is "not·comely" (לֹֽא־נָאוֶ֖ה, 6 letters). 2 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "like·the·snow" (כַּשֶּׁ֤לֶג), "and·like·the·rain" (וְכַמָּטָ֥ר). 8 unique roots are used. Frequent roots: "for·fool" (root כסיל, 49x in Proverbs). The etnachta (major mid-verse pause) falls on 'in·the·harvest', dividing the verse into phrases of 4 and 4 words. Full calculation: כַּשֶּׁ֤לֶג [like·the·snow] (353) + בַּקַּ֗יִץ [in·the·summer] (202) + וְכַמָּטָ֥ר [and·like·the·rain] (275) + בַּקָּצִ֑יר [in·the·harvest] (402) + כֵּ֤ן [so] (70) + לֹֽא־נָאוֶ֖ה [not·comely] (93) + לִכְסִ֣יל [for·fool] (150) + כָּבֽוֹד [honor] (32) = 1577.
Rashi
Like snow in the summer when they spread the figs in the sun to dry them and to make fig cakes, as is stated (II Sam. 16:2): “the bread and the dried figs for the young men to eat.”
Ibn Ezra
"As snow" — [snow] is not fitting in summer; "and as rain" — [rain] is not fitting in harvest; so honor is not fitting for a fool, that others should honor him.
Ralbag
"Like snow" — Behold, just as snow falling in summer indicates something that is not fitting according to the natural order, and like rain in the harvest, which is harmful and unsuitable, so honor is not fitting for a fool, for it is not according to his merit to give him honor; and giving him honor is a harmful thing for the common people, [since] they will come to think that the wise man has no advantage over the fool.
Metzudat David
"As snow" — Just as if snow fell at the time of spreading out the figs [to dry], or rain at the time of harvest — these are unfitting things, for they ruin the figs and the grain — so it is unfitting to honor a fool, for then he will think that there is no advantage to wisdom.
Metzudat Zion
"In summer" (בקיץ) — this is the season for spreading out figs to dry, as in "and summer and winter" (Genesis 8:22). "Seemly" (נאוה) — fitting, as in "praise is comely" (Psalms 33:1).
Malbim
"As snow in summer, and as rain in harvest" — Snow and rain both benefit the seed and the crop: the snow nourishes the ground, and the rain makes it sprout, as it is stated (Isaiah 55:10). And yet they are not good in summer and in harvest, when there is no seed there [to be sown]. The rain does harm in the harvest, which comes before summer, for it rots the completed grain; and the snow does harm in summer, when the heat of the sun is needed to dry the figs that are dried in summer. And if the snow comes early, in summer — whereas its proper time is after the rain, which is after summer — and the rain comes in harvest — whereas its proper time is after summer — since each comes not in its proper time, it causes damage and ruin. So too, honor is not fitting for a fool: for even though, if honor is given to the wise man — who has plowed and sown upon the plot of his soul the seed of wisdom — it will help, like rain and snow, to bring forth the divine seeds planted in him and make them sprout, since through the honor his soul's faculties are stirred to bring forth into actuality all that is within them potentially — it is not so for one who gives honor to a fool who has sown nothing: it ruins and corrupts, for it causes him to hold onto his folly all the more, and it is out of place, and so it causes ruin. See further below (verse 8).
As the wandering sparrow, as the flying swallow, So the curse that is causeless shall come home.
verse value 2300
Insights
Verse structure: 10 words, 34 letters. Notable word values: "to·him" (ל֣וֹ) = 36, double chai. Verse gematria: 2300 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "so" (כֵּ֥ן, 2 letters) and the longest is "like·the·bird" (כַּצִּפּ֣וֹר, 5 letters). 4 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "to·wander" (לָ֭נוּד), "like·the·swallow" (כַּדְּר֣וֹר), "to·fly" (לָע֑וּף). 10 unique roots are used. Frequent roots: "will·come" (root בוא, 35x in Proverbs). The etnachta (major mid-verse pause) falls on 'to·fly', dividing the verse into phrases of 4 and 6 words.
Rashi
Like a wandering sparrow that wanders and like a swallow that returns to its nest, so... will a vain curse come home to the one who uttered it with his mouth. swallow Heb. דרור. This is the bird known as arondele in Old French, [hirondelle in modern French, schwalbe in German,] which is called דרור, because it lives (דר) in a house as in a field.
Ibn Ezra
"As a bird," "a whip," "do not," "answer" — [these mark] verses 2 through 5 as four connected verses. As for the reasoning the earlier [commentators] gave for the names of the birds and animals [mentioned here], it is like dreams without an interpretation. He mentioned the sparrow and the swallow because they dwell in houses among people and must constantly move quickly from place to place on account of those passing back and forth; so too, a baseless curse will quickly come upon the fool who curses [without cause] — and the proof is: "Answer not a fool" [verse 4]. And it is written [in the ketiv] with an aleph — "lo," not — to indicate that [the curse] comes upon the one who curses, but does not come upon the one who is cursed.
Ralbag
"Like a bird that wanders" — Behold, just as the bird wanders easily from its place, and like the swallow that flies to the house from which it came, so a causeless curse will not come upon the one cursed by it; rather, it will depart from him easily and return, as it were, to the one from whose mouth the curse went out, just as the swallow returns to the house from which it went out.
Metzudat David
"As a sparrow" — Just as a sparrow flies from its nest to wander in order to obtain its food, and just as the swallow flies from its nest to fly in the sky — and behold, they return to their nest — so a causeless curse returns and comes back to the one who cursed: it went out from his own mouth, and it comes back into him.
Metzudat Zion
"As the wandering sparrow" (כדרור) — this is a bat, and it is called דרור because it nests in houses as though it were free of mankind [unafraid of people], for דרור denotes freedom, as in "and you shall proclaim liberty" (Leviticus 25:10).
Malbim
"As the sparrow in her wandering, as the swallow in her flying" — The sparrow nests even in a house, but nevertheless its way is to wander from place to place and it does not remain there permanently; while the swallow does not accept domestication at all and is not found in a house at all, only in a nest, as it is said: "Even the sparrow has found a home, and the swallow a nest for herself" (Psalms 84:4) — and its way is to fly outside the house, far away. So too, "a causeless curse shall not come [to rest]" — according to the written form (ketiv, לא, 'not'), one may say: not only will it not remain there permanently and wander like the sparrow, but it will not enter the house at all, even temporarily, like the swallow that flies away. But according to the read form (keri, with a vav, לו, 'to him'), it means it will return to the one who cursed — like the sparrow and the swallow, which, after they wander and fly about, return by themselves to their own nest.
A whip for the horse, a bridle for the ass, And a rod for the back of fools.
verse value 1724
Insights
Verse structure: 7 words, 28 letters. The shortest word is "whip" (שׁ֣וֹט, 3 letters) and the longest is "fools" (כְּסִילִֽים, 6 letters). 4 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "whip" (שׁ֣וֹט), "for·the·horse" (לַ֭סּוּס), "bridle" (מֶ֣תֶג). 7 unique roots are used. Frequent roots: "fools" (root כסיל, 49x in Proverbs). The etnachta (major mid-verse pause) falls on 'for·the·ass', dividing the verse into phrases of 4 and 3 words. Full calculation: שׁ֣וֹט [whip] (315) + לַ֭סּוּס [for·the·horse] (156) + מֶ֣תֶג [bridle] (443) + לַחֲמ֑וֹר [for·the·ass] (284) + וְ֝שֵׁ֗בֶט [and·rod] (317) + לְגֵ֣ו [for·the·back·of] (39) + כְּסִילִֽים [fools] (170) = 1724.
Rashi
A whip is for the horse [It] is made for the horse, and also a rod is prepared for the body of fools. Tortures are prepared for the wicked.
Ibn Ezra
"A whip" — is like a rod, and "bridle" is a well-known [term] — to teach that all three [the horse, the donkey, and the fool] deserve to be struck.
Ralbag
"A whip for the horse" — Behold, fools are comparable to beasts, in that, because of their deficiency, a person must use force in directing them; for a person directs the horse as he wishes when he has a whip and strikes it with it, and directs the donkey when the person pricks it with the bit, as is the custom with donkeys — so a person directs fools as he wishes when he strikes them with a rod, in a way that they will accept correction.
Metzudat David
"A whip" — Behold, a whip is prepared to strike the horse with, in order to turn it onto the way; and a bridle is prepared for the donkey, to pull it by to the desired place; and a rod is prepared for the body of fools, to chastise him so that he will abandon his folly, for he will not be corrected by words.
Metzudat Zion
"A whip" (שוט) — a rod and staff, as in "the sound of the whip" (Nahum 3:2). "A bridle" (מתג) — this is like a rein made for guiding with, as in "with bit and bridle, their harness" (Psalms 32:9). "For the back" (לגו) — for the body, as in "after your body" (Ezekiel 23:35).
Malbim
"A whip for the horse, a bridle for the ass, and a rod for the back of fools" — Creatures that lack understanding, which have no intellect to guide themselves, need a whip and a bridle: the horse needs a whip, and the ass, which is more foolish and does not understand even by means of a whip, needs a bridle, by which it is restrained so that it does not turn from the path. Man has intellect and free choice, so that he may walk by himself on the good path. But the fool, who strays from the path of wisdom because of his desire, is like an animal that nature, not intellect, guides, and he needs a rod like them, so that through the rod and afflictions he will be forced to walk on the paved road.
Answer not a fool according to his folly, Lest you also be like to him.
verse value 2460
Insights
Verse structure: 5 words, 28 letters. The shortest word is "fool" (כְּ֭סִיל, 4 letters) and the longest is "lest·you·be·like·to·him" (פֶּֽן־תִּשְׁוֶה־לּ֥וֹ, 8 letters). 3 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "do·not·answer" (אַל־תַּ֣עַן), "lest·you·be·like·to·him" (פֶּֽן־תִּשְׁוֶה־לּ֥וֹ), "also·you" (גַם־אָֽתָּה). 5 unique roots are used. Frequent roots: "fool" (root כסיל, 49x in Proverbs); "like·his·folly" (root אולת, 23x in Proverbs). The etnachta (major mid-verse pause) falls on 'like·his·folly', dividing the verse into phrases of 3 and 2 words. Full calculation: אַל־תַּ֣עַן [do·not·answer] (551) + כְּ֭סִיל [fool] (120) + כְּאִוַּלְתּ֑וֹ [like·his·folly] (463) + פֶּֽן־תִּשְׁוֶה־לּ֥וֹ [lest·you·be·like·to·him] (877) + גַם־אָֽתָּה [also·you] (449) = 2460.
Rashi
Do not answer a fool with words of quarrel and contention lest you become like him.
Ibn Ezra
"Answer not a fool" — when he curses you. "Lest you be like him" — [the word] is like "temaddeh" [you resemble]; rather, answer him with a word of wisdom in response to his folly, and make his foolishness known to him, so that he not be wise in his own eyes.
Ralbag
"Answer not a fool according to his folly" — regarding what he flings against you in words, on account of his lack of understanding, for it is not fitting that you incline your ear to his ravings. "Lest you also be like him" — meaning, it would be foolishness on your part if you were to weigh his words in a way that you are affected by them. "Answer a fool according to his folly" — [that is,] to remove him from the error into which he has fallen, with words of wisdom.
Metzudat David
"Do not answer" — Do not respond to a fool when he speaks folly in words of strife and contention, for when you respond you will appear like him in the eyes of the listeners, since there will be no difference between your statements and his statements, and they will consider you too a fool like him — for certainly they will not consider both of them wise, since it is not the way of the wise to quarrel with one another. (The verse speaks tersely and does not spell out that this concerns words of strife and contention, because that is understood from the end of the verse, which shows that this concerns a matter in which the words of both are similar.)
Metzudat Zion
"Answer" (תען) — from the root meaning response and reply. "Be like" (תשוה) — from the root meaning equating and comparison.
Malbim
"Do not answer a fool according to his folly, lest you also be like him" — It has already been explained that the fool is the one who does not keep the laws of wisdom, because he is drawn after his desire, which opposes the laws of wisdom. And in order to place a mask over his face, and to pacify his own soul — since the laws of wisdom stand opposed to the surge of his desire — he goes searching after folly, that is, he casts doubts upon the laws of wisdom and of faith. And if a person argues with him to refute his doubts, it will accomplish nothing, for he too knows the laws of wisdom, but casts them off forcefully because of the bent of his desire. As it is written, "the folly of fools is deceit," and "the folly of fools is folly." And even if the disputant lays before him things known through the senses, he will stop up his ears, as it is written, "Go from the presence of a foolish man, for you will not perceive in him the lips of knowledge," as I explained there. Therefore it is good that you not answer his folly and his doubts, lest you become like him — as though you too were in doubt and seeking to resolve the doubts. However, with all this — though I command you not to answer him by way of argument (one may also explain it to mean: do not answer a fool in a manner [driven] by fear lest you become like him, [thinking] that if you do not answer him people will say that you too are a fool, and that if you answer him for this reason, wanting to display your wisdom through the argument — this you shall not do) — but nevertheless —
Answer a fool according to his folly, Lest he be wise in his own eyes.
verse value 1084
Insights
Verse structure: 6 words, 28 letters. The shortest word is "answer" (עֲנֵ֣ה, 3 letters) and the longest is "like·his·folly" (כְּאִוַּלְתּ֑וֹ, 6 letters). 1 word in this verse appears nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "lest·he·be" (פֶּן־יִהְיֶ֖ה). 6 unique roots are used. Frequent roots: "wise" (root חכם, 93x in Proverbs); "fool" (root כסיל, 49x in Proverbs); "in·his·eyes" (root עין, 43x in Proverbs). The etnachta (major mid-verse pause) falls on 'like·his·folly', dividing the verse into phrases of 3 and 3 words. Full calculation: עֲנֵ֣ה [answer] (125) + כְ֭סִיל [fool] (120) + כְּאִוַּלְתּ֑וֹ [like·his·folly] (463) + פֶּן־יִהְיֶ֖ה [lest·he·be] (160) + חָכָ֣ם [wise] (68) + בְּעֵינָֽיו [in·his·eyes] (148) = 1084.
Rashi
Answer a fool who comes to win you over to idolatry; let him know his folly. lest he be wise in his sight The meaning of these two verses is explained in [the verses] themselves: Do not answer in a matter in which you will become like him if you answer him. Answer a fool in a matter in which he will be wise in his sight if you do not answer him.
Ralbag
"Lest he be wise in his own eyes" — By what he would find in this [i.e., in your silence], he would remain with that corrupt opinion of his. Now, regarding this, it is not proper for you to remain silent, for it is proper to remove obstacles from before people forcibly (by strength of hand).
Metzudat David
"Answer" — Give an answer to the fool when he speaks his folly regarding a matter of Torah, and show him his error, lest he consider himself wise, thinking that you found no reply; therefore answer him, and you will not thereby be regarded as like him, for all will see that his words are folly and your words are reasoned. (Here too the verse speaks tersely, since this too is understood on its own from the end of the verse.)
Malbim
"Answer a fool according to his folly, lest he be wise in his own eyes" — You should answer him in a manner such that he not imagine that he is wise because you could not find an answer. And in this manner you should answer him with light words, for the main intent is to show that he is a fool, and you should not answer him with sharp words in order to display your own wisdom. And now [Scripture] explains what you should answer him.
He who sends a message by the hand of a fool Cuts off his own feet, and drinks damage.
verse value 2061
Insights
Verse structure: 7 words, 30 letters. The shortest word is "violence" (חָמָ֣ס, 3 letters) and the longest is "in·the·hand·of·fool" (בְּיַד־כְּסִֽיל, 7 letters). 3 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "cuts·off" (מְקַצֶּ֣ה), "drinks" (שֹׁתֶ֑ה), "he·who·sends" (שֹׁלֵ֖חַ). 7 unique roots are used. Frequent roots: "in·the·hand·of·fool" (root כסיל, 49x in Proverbs); "words" (root דבר, 45x in Proverbs). The etnachta (major mid-verse pause) falls on 'drinks', dividing the verse into phrases of 4 and 3 words. Full calculation: מְקַצֶּ֣ה [cuts·off] (235) + רַ֭גְלַיִם [feet] (283) + חָמָ֣ס [violence] (108) + שֹׁתֶ֑ה [drinks] (705) + שֹׁלֵ֖חַ [he·who·sends] (338) + דְּבָרִ֣ים [words] (256) + בְּיַד־כְּסִֽיל [in·the·hand·of·fool] (136) = 2061.
Rashi
wears out legs and “drinks violence” He who sends a message by the hand of a fool wears out the legs of many messengers by repetitively sending [them] to rectify what the first one, whom he sent at the beginning, distorted. And he “drinks violence,” for his fellow is wroth with him for sending a fool.
Ibn Ezra
"Cuts off" [מקצה] and "cutting" [קוצץ] are one and the same notion, like [the pair] "shogeg" [one who errs] and "mashgeh" [one who causes to err] — he cuts off his own feet and drinks the violence that the fool does to him. Another interpretation: "מקצה" is from "קצה," an edge; related to "after scraping the house" [i.e., removing its rough patches] — the removal of the rough edges, namely the plaster that is upon the stones. And the interpretation is: "מקצה" [means] he sends his feet far off to the edge, and does not go about his own business. And the meaning of "drinks violence" is: from the violence [done to him], since by sending [a message] by the hand of a fool, his words get altered.
Ralbag
"Cuts off..." — Behold, one who sends words by the hand of a fool cuts off the feet of one who wishes to go somewhere, so that he has no instrument left with which to walk. So too, the fool has no vessel by which to convey the words you placed in his mouth to the place to which he is sent, for he has no understanding to preserve the form of those words in the manner in which they were placed in his mouth; and he [the sender] drinks in violence through what the fool relays of the words. This is for two reasons: first, because the fool will not say the words in the manner he was instructed, and this will cause the reply of the one who answers not to be fitting and suitable to what the sender of the words sent, so that because of this the sender will hold it against the answerer, even though there is no wrongdoing on the answerer's part — for the fool caused it; and the second reason, that the fool will not convey back the words in the manner the one who answers instructed him, and this will cause the words which the answerer instructed to come out confused and unsuitable.
Metzudat David
"Cuts off... etc." — One who wishes to give his own feet rest and sends his words by the hand of a fool — behold, the fool does not speak with understanding and reverses the intent, and of necessity he [the sender] must wear out his feet, running quickly to correct what the fool ruined; and moreover he drinks damage, for his fellow will be angry at him on account of the messenger's words, spoken without understanding, since he will think that they came out that way from the mouth of the sender himself.
Metzudat Zion
"Cuts off" (מקצה) — from the root meaning cutting and crushing. "Damage" (חמס) — words of iniquity, and it is close in meaning to "your heels suffer violence" (Jeremiah 13:22), which is [a sense of] stripping bare.
Malbim
"He who cuts off his own feet drinks violence, sending matters by the hand of a fool; they draw up the legs of the lame, and so is a proverb in the mouth of fools" — Answer him with this response: the violence that he drinks, which cuts off the feet — it sends matters by the hand of the fool. And what are the matters that it sends? That it says, "they draw up the legs of the lame" — in his figurative language he likens the drinking of desire that the fool drinks (that is, what he is drawn after in his desire) to one who is drunk with wine, except that he drinks violence instead of wine. And the violence that he drinks "cuts off the feet," for just as wine cuts off the feet of the drunkard so that he cannot stand on his feet, so violence cuts off the feet of the fool who drinks it. And he indicates, as it were, that this violence — which he drank, and which cut off his feet and made him lame in his feet through his drunkenness — sends matters concerning the lame man, that they should draw up his legs as well. For the leg is above the foot and sustains the body: the body rests upon the legs, and the legs are borne up by the feet. But the lame man, who cannot walk on his feet, has legs that are for him a burden and superfluous, and the excess legs, too, must be drawn up, raised, and cut off. And these matters, which the violence that he drank sends (by the hand of the fool) — that they should draw up the legs of the man whose feet are cut off — this is the proverb that is in the mouth of fools. That is to say: the fool, after he has become drunk with the wine of desire and cannot stand on his feet — meaning that he cannot conduct himself in practice according to the ways of wisdom, for he reels and staggers like one drunk from his desire — wants to draw up and cut off the legs as well, which are the foundations of wisdom and its supports, by casting upon them folly and doubts. For since he is lame through his desire, unable to stand firm against the desire, the legs — which are the supports on which a person stands, namely the laws of wisdom — are for him superfluous and a burden, and he wants to cut them off as well, just as the legs are superfluous to one whose feet have been cut off.
The legs hang limp from the lame; So is a parable in the mouth of fools.
verse value 1326
Insights
Verse structure: 6 words, 25 letters. Verse gematria: 1326 is divisible by 26, the value of the divine name Hashem. The shortest word is "in·the·mouth·of" (בְּפִ֣י, 3 letters) and the longest is "fools" (כְסִילִֽים, 6 letters). 3 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "hang" (דַּלְי֣וּ), "legs" (שֹׁ֭קַיִם), "from·the·lame" (מִפִּסֵּ֑חַ). 6 unique roots are used. Frequent roots: "fools" (root כסיל, 49x in Proverbs); "in·the·mouth·of" (root פה, 34x in Proverbs). The etnachta (major mid-verse pause) falls on 'from·the·lame', dividing the verse into phrases of 3 and 3 words. Full calculation: דַּלְי֣וּ [hang] (50) + שֹׁ֭קַיִם [legs] (450) + מִפִּסֵּ֑חַ [from·the·lame] (188) + וּ֝מָשָׁ֗ל [and·proverb] (376) + בְּפִ֣י [in·the·mouth·of] (92) + כְסִילִֽים [fools] (170) = 1326.
Rashi
thighs seem raised to a lame man Heb. דליו, as in (Isa. 38:14): “My eyes were lifted (דלו).” Every man’s thighs appear to the lame to be higher than he. This phrase is a parable in the mouth of the fool, who says it in reference to the study of wisdom, “How can we come to study wisdom? It is hidden and raised up higher than I am. The parable states, ‘Thighs seem raised to a lame man.’”
Ibn Ezra
"Dalyu" [they are lifted] — from "ki dilitani" ["for You have drawn me up," Psalm 30:2], whose meaning is "You have raised me up," and it lacks the interrogative heh — that is to say, "have they raised and lifted up" the legs from a lame person, who has no legs? That is, a parable [in the mouth of fools] is without sense, like a body without a leg. Another interpretation: "dalyu" is like "dallu" [they became weak/thin], and the yod of "dalyu" is like the aleph in the phrase "bazu neharim" — that is to say, the legs of the lame become weak, lacking legs, and so is a parable without sense.
Ralbag
"The legs hang limp" — [Meaning,] the legs of the lame are uneven, one higher than the other, and this causes him to be unable to walk straight. So too is the case with a parable in the mouth of fools, for the parable does not correspond to the thing it represents [the nimshal, the lesson], on account of what they add or omit when reciting the parable.
Metzudat David
"Hang limp" — Just as the legs of the lame man are higher one than the other, and because of this he limps, so too a parable in the mouth of fools does not correspond properly to the thing it represents.
Metzudat Zion
"Hang" (דליו) — the sense of lifting, as in "my eyes are lifted on high" (Isaiah 38:14). "Legs" (שוקים) — the legs/shanks of the feet. "From the lame" (מפסח) — from a lame man.
As a small stone in a heap of stones, So is he who gives honor to a fool.
verse value 1617
Insights
Verse structure: 6 words, 29 letters. The shortest word is "stone" (אֶ֭בֶן, 3 letters) and the longest is "in·a·heap·of·stones" (בְּמַרְגֵּמָ֑ה, 6 letters). 3 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "like·binding" (כִּצְר֣וֹר), "in·a·heap·of·stones" (בְּמַרְגֵּמָ֑ה), "so·he·who·gives" (כֵּן־נוֹתֵ֖ן). 6 unique roots are used. Frequent roots: "to·fool" (root כסיל, 49x in Proverbs); "so·he·who·gives" (root נתן, 34x in Proverbs). The etnachta (major mid-verse pause) falls on 'in·a·heap·of·stones', dividing the verse into phrases of 3 and 3 words. Full calculation: כִּצְר֣וֹר [like·binding] (516) + אֶ֭בֶן [stone] (53) + בְּמַרְגֵּמָ֑ה [in·a·heap·of·stones] (290) + כֵּן־נוֹתֵ֖ן [so·he·who·gives] (576) + לִכְסִ֣יל [to·fool] (150) + כָּבֽוֹד [honor] (32) = 1617.
Rashi
in a slingshot Heb. במרגמה fronde in French, Schleuder in German, in which the stone tied will not remain, for it is destined to be thrown, so is it with one who gives honor to a fool—it is not permanent. And our Sages (Hullin 133a) explained it homiletically as referring to one who teaches Torah to an unfitting student, that he is tantamount to casting a stone into a merculis.
Ibn Ezra
"As a small stone" [in a heap] — it is not fit to be considered precious, because it is not described as precious. And "margemah" [sling] is a valued/esteemed thing, and related to it is "argaman" [purple cloth], and likewise "rigmatam," whose meaning is "their splendor." And so the interpretation of "like a bundle" is: when a man binds a small stone in a sling within a bundle — so is one who gives honor to a fool. He likens the bundle to the one who gives [the honor], the stone to the fool, and the sling to the honor.
Ralbag
"As a bound stone" — Behold, like a precious stone bound up within a heap of slingstones, where it is not fitting to place among it what is customarily used for that [purpose] — so it is not fitting to give a fool honor, namely wisdom, for he is not worthy of it. Wisdom is called "honor" because it is the honor and splendor of people; therefore it says, "the wise shall inherit honor."
Metzudat David
"Like a bound stone" — Just as one who binds a stone into a sling-instrument, it remains in it only a short time, since it is destined to be thrown, so too one who gives honor to a fool: his honor will remain but a short time, for he will quickly disgrace himself through an act of folly.
Metzudat Zion
"As one bound" (כצרור) — the sense of binding, as in "his bundle of money" (Genesis 42:35). "In a sling" (במרגמה) — thus is the sling called, because with it one hurls and throws stones; and it is from the root [in] "they shall stone with a stone" (Leviticus 20:2).
Malbim
"As a stone bound in a sling, so is he who gives honor to a fool" — He explains the reason that you should not answer him at length in an honorable manner, but should answer him in a degrading manner. For just as one who binds a stone in the sling-instrument from which stones are cast — it appears that he gives honor to the stone by binding it up in a bundle — yet this is done in order to cast it at people and stone them and kill them; so too, the honor that you give to the fool through a wise reply, he will cast in the sling to kill with it people who are pure of way [i.e., the upright], for he will turn your answers into slingstones and into heresy.
As a thorn that comes into the hand of a drunkard, So is a parable in the mouth of fools.
verse value 1307
Insights
Verse structure: 6 words, 26 letters. The shortest word is "thorn" (ח֭וֹחַ, 3 letters) and the longest is "in·the·hand·of·drunkard" (בְיַד־שִׁכּ֑וֹר, 7 letters). 2 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "thorn" (ח֭וֹחַ), "in·the·hand·of·drunkard" (בְיַד־שִׁכּ֑וֹר). 6 unique roots are used. Frequent roots: "fools" (root כסיל, 49x in Proverbs); "in·the·mouth·of" (root פה, 34x in Proverbs). The etnachta (major mid-verse pause) falls on 'in·the·hand·of·drunkard', dividing the verse into phrases of 3 and 3 words. Full calculation: ח֭וֹחַ [thorn] (22) + עָלָ֣ה [comes·up] (105) + בְיַד־שִׁכּ֑וֹר [in·the·hand·of·drunkard] (542) + וּ֝מָשָׁ֗ל [and·proverb] (376) + בְּפִ֣י [in·the·mouth·of] (92) + כְסִילִֽים [fools] (170) = 1307.
Rashi
A thorn came up in a drunkard’s hand Just like a thorn that is stuck to a drunkard’s hand, so is the parable stated below stuck in the mouth of a fool to be for him as a thorn—yea, a painful thorn. Now what is the parable?...
Ibn Ezra
"A thorn" — that came up into the hand of a drunkard, to hurt people with it. "And a parable in the mouth of fools" — he likens it to the hurtful thorn, because he speaks a parable but has no sense.
Ralbag
"A thorn" — Behold, just as into the hand of a drunkard comes up a thorn by which he is injured, and he stops short of grasping the things that would benefit him, or that would not injure him — so is the case with a parable in the mouth of fools: of all the meanings that could possibly be understood from it, fools derive from it only that by which they are harmed.
Metzudat David
"A thorn" — Just as a thorn that comes up into the hand of a drunkard pierces his palms and thereby harms others [with it], so too a parable in the mouth of fools harms both himself and others.
Metzudat Zion
"A thorn" (חוח) — a type of thorn, as in "the thistle that was in Lebanon" (II Kings 14:9).
Malbim
"A thorn that comes up in the hand of a drunkard, so is a proverb in the mouth of fools" — This fool, drunk from the wine of desire, whose feet and legs have been cut off as above, lies down and walks on his hands, until a thorn comes up in his hands, on which he walks. And in all this there is found a proverb in the mouth of fools, to cut off, by means of this proverb, the legs, which are the pillars of wisdom. And he now explains the proverb found in his mouth; he says —
A master performs all things; But he who stops a fool is as one who stops a flood.
verse value 1860
Insights
Verse structure: 6 words, 26 letters. The shortest word is "master" (רַ֥ב, 2 letters) and the longest is "forming·all" (מְחוֹלֵֽל־כֹּ֑ל, 7 letters). Words sharing gematria 526: and·stopping, and·stopping. 2 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "forming·all" (מְחוֹלֵֽל־כֹּ֑ל), "those·who·pass·by" (עֹבְרִֽים). The root שכר appears 2 times in this verse. 5 unique roots are used. Frequent roots: "fool" (root כסיל, 49x in Proverbs); "master" (root רב, 26x in Proverbs). The etnachta (major mid-verse pause) falls on 'forming·all', dividing the verse into phrases of 2 and 4 words. Full calculation: רַ֥ב [master] (202) + מְחוֹלֵֽל־כֹּ֑ל [forming·all] (164) + וְשֹׂכֵ֥ר [and·stopping] (526) + כְּ֝סִ֗יל [fool] (120) + וְשֹׂכֵ֥ר [and·stopping] (526) + עֹבְרִֽים [those·who·pass·by] (322) = 1860.
Rashi
The Master created all The Holy One, blessed be He, created all and sustains all, the fool like the wise man. We do not need any wisdom. and He hires a fool Unlike a mortal, who hires only expert workers, and who hires only those engaged in his work, the Holy One, blessed be He, creates all and hires the fools and hires wayfarers, who are idle from all work. [According to] Midrash Aggadah, ושכר כסיל is from an expression of (Gen. 8:2) “And the fountains of the deep were closed (ויסכרו),” and an expression of (Isa. 19:10) “who make dams (שכר).” The Holy One, blessed be He, closes up the constellation of Orion (כסיל), which serves in the summer from Tishri on, and from then on, He closes off all who traverse the sea from going into it until Passover. And in the words of Rabbi Moses, I saw: רב מחולל כל, A wealthy man has many activities, and if he hires a fool, it is as though he is hiring all wayfarers who witness the deterioration of the work, to instruct how to rectify it and how he should work. This is, however, an empty thing and has no connection here.
Ibn Ezra
"Rav" [master/great one] — from "rabbi ha-melekh" [the king's chief officer]; that is, the great and important one among the people is the one who forms/creates everything and rules, giving wages to a fool and compelling him in his service; and likewise he hires those who "pass by"/transgress — who are the rebellious ones — as in "why do you transgress." Another interpretation: this verse is connected to the one above [verse 9]. And the word "rav" [means] "much/many," as in "rav lachem" [you have had enough]. And so the interpretation is: the fool who speaks many parables hurts every person, like a thorn in the hand of a drunkard; and whoever hires the fool and pays wages to transgressors is like one who performs a commandment upon those who cannot [really] be compelled to it — it is [merely] apparent — and so they transgressed and were punished.
Ralbag
"A master brings about all things" — The contentious man, a person of strife and conflict, brings death to everyone and destroys it, yet he does good to the fool and to sinners so that they will join with him. Or the meaning may be "much/many" [reading רב this way] — one finds him bringing sorrow and pain to all people, and along with this he does good to the fool and to sinners, because they are suited to be his companions. Or the meaning may be "the ruler," who brings dread and terror upon all people because of the great harm that comes to them; the fool and the sinners imagine that he favors them, out of their great joy at the misfortune of others, and they do not sense that they too will be harmed by him. This is one of the things by which their lack of understanding and their debased character are made known.
Metzudat David
"A contender" — A man of strife multiplies the slain among all who fight him, and there is none who will approach him; but he hires the fool and those who transgress the law, so that they will be in his company, in order to hurt people together with them.
Metzudat Zion
"Rav" (רב) — from the root meaning strife (מריבה). "Wounds" (מחולל) — from the root meaning piercing and slaying (חלל, הרג). "Passers" (עוברים) — that is, sinners, who transgress (עוברים) the law.
Malbim
"The Great One forms all, and hires a fool, and hires transgressors" — He [the fool] says that Hashem creates and brings into being all the people who exist — the righteous and the wicked, the one who walks in wisdom and the one who is drawn after his desires — all is from Hashem, and there is no free choice in the hand of man. And Hashem hires the fool — He gives wages even to the fool who is drawn after his desires, and gives wages also to those who transgress His commandments, and to every one who passes through the world, righteous and wicked alike — all are hired by Him, to act according to how He created them and according to the capacity He implanted in them, whether for wisdom or for desire. And there is no [real] deed, knowledge, reckoning, or punishment, for there is no free choice in the hand of man, and he is compelled in his actions; he is a hired laborer who comes for his wage.
As a dog that returns to his vomit, So is a fool who repeats his folly.
verse value 1507
Insights
Verse structure: 6 words, 25 letters. The shortest word is "returning" (שָׁ֣ב, 2 letters) and the longest is "in·his·folly" (בְאִוַּלְתּֽוֹ, 6 letters). 4 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "like·a·dog" (כְּ֭כֶלֶב), "returning" (שָׁ֣ב), "to·his·vomit" (עַל־קֵא֑וֹ). 6 unique roots are used. Frequent roots: "fool" (root כסיל, 49x in Proverbs); "returning" (root שוב, 23x in Proverbs); "in·his·folly" (root אולת, 23x in Proverbs). The etnachta (major mid-verse pause) falls on 'to·his·vomit', dividing the verse into phrases of 3 and 3 words. Full calculation: כְּ֭כֶלֶב [like·a·dog] (72) + שָׁ֣ב [returning] (302) + עַל־קֵא֑וֹ [to·his·vomit] (207) + כְּ֝סִ֗יל [fool] (120) + שׁוֹנֶ֥ה [repeating] (361) + בְאִוַּלְתּֽוֹ [in·his·folly] (445) = 1507.
Ibn Ezra
"As a dog" — after it vomits, it returns and eats it again; so the fool repeats a second time to commit folly, and is not ashamed.
Ralbag
"As a dog that returns to his vomit" — Behold, just as the dog returns to eat the food it vomited, and does not sense that harm came to it thereby, so is the case with the fool who repeats his folly after it has already become clear to him that evil already came to him from it.
Metzudat David
"As a dog" — Just as a dog, whose way is to return and eat the food that it vomited from its body, and does not understand that it vomited it because the food was bad, and so why should it eat it again — so too the fool repeats doing his folly again, the very folly by which he stumbled, and does not understand.
Metzudat Zion
"His vomit" (קאו) — from the root meaning vomiting. "Repeats" (שונה) — from the root meaning "two/repeat" (שנים).
Malbim
"As a dog that returns to its vomit, so is a fool who repeats his folly" — After he explained what you should answer the fool — with light words, in a degrading manner — he now explains why you should not answer him with wisdom, by way of argument: because the fool repeats his folly, like the dog that returns to swallow the food that it vomited (the bad food that it could not tolerate and so vomited, yet nevertheless swallows it again) — so too the fool will return to repeat the folly that he vomited, even though he himself knows that it is a repugnant thing. For we have already explained that the fool knows that there is no substance to his folly and his doubts, as it is written, "the folly of fools is deceit," and "the folly of fools is folly." Nevertheless, he repeats the folly a second time — so what good would the argument do?
Do you see a man wise in his own eyes? There is more hope of a fool than of him.
verse value 1935
Insights
Verse structure: 7 words, 29 letters. The shortest word is "man" (אִ֭ישׁ, 3 letters) and the longest is "in·his·eyes" (בְּעֵינָ֑יו, 6 letters). 1 word in this verse appears nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "you·see" (רָאִ֗יתָ). 7 unique roots are used. Frequent roots: "wise" (root חכם, 93x in Proverbs); "man" (root איש, 80x in Proverbs); "of·fool" (root כסיל, 49x in Proverbs). The etnachta (major mid-verse pause) falls on 'in·his·eyes', dividing the verse into phrases of 4 and 3 words. Full calculation: רָאִ֗יתָ [you·see] (611) + אִ֭ישׁ [man] (311) + חָכָ֣ם [wise] (68) + בְּעֵינָ֑יו [in·his·eyes] (148) + תִּקְוָ֖ה [hope] (511) + לִכְסִ֣יל [of·fool] (150) + מִמֶּֽנּוּ [than·him] (136) = 1935.
Ibn Ezra
"Wise in his own eyes" — in his own appearance/estimation, and he is [in fact] the sluggard; and the proof is: "the sluggard is wise in his own eyes" [verse 16]. "Hope" — its meaning is that there is more hope for a fool to improve than for the sluggard. Another interpretation: the fool has hope that what he hopes for will come to him from God, more than the sluggard [has such hope].
Ralbag
"Do you see a man..." — who is wise in his own eyes, even though he is not truly wise: there is more hope for a fool than for him to acquire wisdom. For one who is wise in his own eyes is satisfied with whatever wisdom he has according to his own opinion and does not strive to acquire more of it; but the fool, who is not wise in his own eyes, recognizes his own deficiency and strives to acquire wisdom.
Metzudat David
"Do you see" — When you see a man who considers himself wise in his own eyes, though he is not so — behold, there is more hope for one who considers himself a fool than for him, for the former will learn and grow wise, whereas one who considers himself wise will not wish to learn from another.
Malbim
"Do you see a man wise in his own eyes? There is more hope of a fool than of him" — Now he explains why one should answer him [the fool] in a manner meant to keep him from becoming wise in his own eyes, and what he would lose were he to become wise in his own eyes. He says that the fool has more hope than the one who is wise in his own eyes, for the fool is drawn after his desires, and because of the surge of desire he breaches the boundaries of wisdom even though he knows its worth. Therefore there is hope that in the end, when his desire subsides, he will return in repentance and accept correction. But the one who is wise in his own eyes imagines that the deeds he performs are in accordance with wisdom, and he disputes wisdom willfully — not because of the compulsion of his desires, but because it seems to him that his corrupt way is in accordance with wisdom — and for this there is no remedy. Therefore you must answer him, so that he will know, at the very least, that his way is not the way of wisdom, and through this he still has hope.
The sluggard says: ‘There is a lion in the way; Indeed, a lion is in the streets.’
verse value 1889
Insights
Verse structure: 7 words, 25 letters. The shortest word is "says" (אָמַ֣ר, 3 letters) and the longest is "the·streets" (הָרְחֹבֽוֹת, 6 letters). 2 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "lion" (שַׁ֣חַל), "the·streets" (הָרְחֹבֽוֹת). 7 unique roots are used. Frequent roots: "in·the·way" (root דרך, 74x in Proverbs); "between" (root בין, 46x in Proverbs); "says" (root אמר, 45x in Proverbs). The etnachta (major mid-verse pause) falls on 'in·the·way', dividing the verse into phrases of 4 and 3 words. Full calculation: אָמַ֣ר [says] (241) + עָ֭צֵל [the·sluggard] (190) + שַׁ֣חַל [lion] (338) + בַּדָּ֑רֶךְ [in·the·way] (226) + אֲ֝רִ֗י [lion] (211) + בֵּ֣ין [between] (62) + הָרְחֹבֽוֹת [the·streets] (621) = 1889.
Ibn Ezra
"A lion is in the way" — a pretext and excuse so that he not go out to engage in work; and he mentioned the matter of the sluggard so that [the reader] not come to resemble him.
Ralbag
"The sluggard says" — Behold, because of the sluggard's laziness he does not wish to leave his house to do any task, and he does not exert himself in study. And it seems to him, when the herald would call him out to leave his house, that there is a lion in the way he would walk, a lion among the streets that would tear him apart; and therefore he does not go out of the doorway of his house.
Metzudat David
"The sluggard says" — Out of great laziness he exaggerates, saying: How can I go? Is there not a lion in the way, etc., and I will be devoured?
Metzudat Zion
"A lion" (שחל) — one of the names for a lion.
Malbim
"The sluggard says, 'There is a lion in the way'" — He explains that the sluggard, who because of his laziness does not seek out wisdom, will in the end arrive at this base condition of being wise in his own eyes, which is worse than the fool. For wisdom requires diligence and much labor, and the sluggard, who lets his hands go slack from it, comes to the point of being wise in his own eyes, until it seems to him that all his deeds accord with wisdom and he has no need to seek the laws of wisdom from the mouth of the wise — for it seems to him that a great lion (shachal) is to be found in the way, and a small lion (ari) is among the streets of the city. He means to say: That if he were to go out to seek the lofty wisdoms that are not commonly accessible, such as the Account of Creation (Ma'aseh Bereishit) and the Account of the Chariot (Ma'aseh Merkavah), he would say that the shachal would tear him apart — meaning that he would go out into heresy; And also, were he to seek out matters of wisdom that are commonly accessible, he fears that a small lion would tear him apart, as was also stated above. -
The door is turning upon its hinges, And the sluggard is still upon his bed.
verse value 2063
Insights
Verse structure: 5 words, 24 letters. The shortest word is "the·door" (הַ֭דֶּלֶת, 4 letters) and the longest is "upon·its·hinge" (עַל־צִירָ֑הּ, 6 letters). 5 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "the·door" (הַ֭דֶּלֶת), "turns" (תִּסּ֣וֹב), "upon·its·hinge" (עַל־צִירָ֑הּ). 5 unique roots are used. The etnachta (major mid-verse pause) falls on 'upon·its·hinge', dividing the verse into phrases of 3 and 2 words. Full calculation: הַ֭דֶּלֶת [the·door] (439) + תִּסּ֣וֹב [turns] (468) + עַל־צִירָ֑הּ [upon·its·hinge] (405) + וְ֝עָצֵ֗ל [and·the·sluggard] (196) + עַל־מִטָּתֽוֹ [upon·his·bed] (555) = 2063.
Ibn Ezra
"The door" [ha-delet] — the tav is a root letter, like the tav of "keshet" [bow]; or [alternatively] the tav stands in place of a heh. "Turns" [tasov] — connects to the verse both forward and backward [grammatically linked to what precedes and what follows]. "Its hinge" [tzirah] — from the Targum "tartein tzirin," which are the sockets/hinges. And so the interpretation is: the door turns upon its hinge in closing and in opening; so too the sluggard turns upon his bed from side to side, and does not get up to seek his sustenance — therefore, after this it says: "he buried [his hand in the dish]." Another interpretation: "the door turns" — [refers to the fact] that the doors are opened for every man to go out to his work, and still the sluggard is on his bed.
Ralbag
"The door turns on its hinge" — Behold, just as the door turns on its hinge and is never separated from it, so the sluggard clings to his bed out of his great love of sleep, for laziness casts one into deep slumber. And it speaks by way of exaggeration, [saying] that because of the sluggard's laziness he will not put his hand to his mouth to bring food to it, as though he had buried his hand in a small jar from which he could not remove it — as if to explain thereby that even for the need of his food his hands will not serve him, because of his great laziness.
Metzudat David
"The door" — Just as the door turns itself upon its hinge, this way and that, but does not leave it, so too the sluggard turns over upon his bed but does not get up.
Metzudat Zion
"Its hinges" (צירה) — the pivot of the door that sits in the socket of the threshold; and so, by a borrowed/figurative usage, it is said, "her pangs (ציריה) overwhelmed her" (I Samuel 4:19).
Malbim
"As the door turns upon its hinges" — so does the sluggard turn upon his bed from side to side, and does not budge from his resting place.
The sluggard buries his hand in the dish; It wearies him to bring it back to his mouth.
verse value 1404
Insights
Verse structure: 7 words, 29 letters. Notable word values: "grows·weary" (נִ֝לְאָ֗ה) = 86, equal to Elohim. Verse gematria: 1404 is divisible by 26, the value of the divine name Hashem. The shortest word is "buries" (טָ֘מַ֤ן, 3 letters) and the longest is "to·bring·it·back" (לַהֲשִׁיבָ֥הּ, 6 letters). 3 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "grows·weary" (נִ֝לְאָ֗ה), "to·bring·it·back" (לַהֲשִׁיבָ֥הּ), "to·his·mouth" (אֶל־פִּֽיו). 7 unique roots are used. Frequent roots: "to·his·mouth" (root פה, 34x in Proverbs); "his·hand" (root יד, 24x in Proverbs); "to·bring·it·back" (root שוב, 23x in Proverbs). The etnachta (major mid-verse pause) falls on 'in·the·dish', dividing the verse into phrases of 4 and 3 words. Full calculation: טָ֘מַ֤ן [buries] (99) + עָצֵ֣ל [the·sluggard] (190) + יָ֭דוֹ [his·hand] (20) + בַּצַּלָּ֑חַת [in·the·dish] (530) + נִ֝לְאָ֗ה [grows·weary] (86) + לַהֲשִׁיבָ֥הּ [to·bring·it·back] (352) + אֶל־פִּֽיו [to·his·mouth] (127) = 1404.
Rashi
in the cauldron He buries his hand in a hot cauldron because of the cold.
Ibn Ezra
"It wearies him" — from excessive searching in order to bring it back to his mouth, yet he finds nothing; therefore a person must seek out his own sustenance [rather than being lazy].
Metzudat David
"He buries" — Behold, the sluggard is lazy in [his] work, and all day he is occupied with eating, and his hands are buried in the dish to wipe up the food clinging to it; and in the end he will be so weary and tired that he cannot bring his hand back to his mouth to place the food in it. This is a figurative matter, meaning that his bread will run short, and it is as though he is too weary to bring the food to his mouth.
Metzudat Zion
"In the dish" (בצלחת) — the name of a cooking vessel, as in "and in pots, and in dishes" (II Chronicles 35:13). "Wearies" (נלאה) — the sense of weariness, as in "and the Egyptians were wearied" (Exodus 7:18).
Malbim
"The sluggard buries his hand in the dish" — meaning that even if they give him something to eat, he stretches out his hand to the vessel holding the food, but wearies of bringing it back to his mouth to put food into his mouth. And in the parable: even if they give him the necessary sustenance of the soul, he buries his hand in the vessel that holds the sustenance and does not take the sustenance itself. For example, if they give him the narratives of the Torah that are necessary for him to know, he eats [only] the outer garment — the stories of the deeds — and does not take the inner content, the moral instruction, and the wisdom that lie beneath the vessel and the garment.
The sluggard is wiser in his own eyes Than seven men who give wise answer.
verse value 1304
Insights
Verse structure: 6 words, 25 letters. The shortest word is "wise" (חָכָ֣ם, 3 letters) and the longest is "in·his·eyes" (בְּעֵינָ֑יו, 6 letters). 2 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "than·seven" (מִ֝שִּׁבְעָ֗ה), "answerers·of" (מְשִׁ֣יבֵי). 6 unique roots are used. Frequent roots: "wise" (root חכם, 93x in Proverbs); "in·his·eyes" (root עין, 43x in Proverbs); "than·seven" (root שבע, 28x in Proverbs). The etnachta (major mid-verse pause) falls on 'in·his·eyes', dividing the verse into phrases of 3 and 3 words. Full calculation: חָכָ֣ם [wise] (68) + עָצֵ֣ל [the·sluggard] (190) + בְּעֵינָ֑יו [in·his·eyes] (148) + מִ֝שִּׁבְעָ֗ה [than·seven] (417) + מְשִׁ֣יבֵי [answerers·of] (362) + טָֽעַם [discretion] (119) = 1304.
Rashi
who give advice wise men.
Ibn Ezra
"Than seven" — it is possible that these are those who see the king's face [i.e., his counselors]. "Who give wise answer" — after the king asks them, they speak; there is nothing to be learned from him [beforehand].
Ralbag
"The sluggard is wiser [in his own eyes]" — Behold, the lazy man is wiser in his own eyes than many of the wise who can give a reasoned answer to all that they are asked.
Metzudat David
"The sluggard is wiser" — The sluggard is wiser in his own eyes than seven who see the king's face [i.e., his close counselors], who know how to give a reasoned answer to whatever they are asked, for on account of his laziness he grows clever in finding a reason to justify neglecting work.
Malbim
"The sluggard is wiser in his own eyes" — he is wiser in his own eyes than seven great sages who would give him the reason for things and their inner meaning, for it seems to him that he is wiser than they. And this is the one of whom it is said, 'there is more hope of a fool than of him.'
He who passes by, and meddles with strife not his own, Is like one who takes a dog by the ears.
verse value 1650
Insights
Verse structure: 6 words, 30 letters. Verse gematria: 1650 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "passing·by" (עֹבֵ֥ר, 3 letters) and the longest is "by·the·ears·of·a·dog" (בְּאׇזְנֵי־כָ֑לֶב, 8 letters). 4 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "seizing" (מַחֲזִ֥יק), "by·the·ears·of·a·dog" (בְּאׇזְנֵי־כָ֑לֶב), "with·strife" (עַל־רִ֥יב). The root עבר appears 2 times in this verse. 5 unique roots are used. Frequent roots: "not·his" (root לא, 61x in Proverbs). The etnachta (major mid-verse pause) falls on 'by·the·ears·of·a·dog', dividing the verse into phrases of 2 and 4 words. Full calculation: מַחֲזִ֥יק [seizing] (165) + בְּאׇזְנֵי־כָ֑לֶב [by·the·ears·of·a·dog] (122) + עֹבֵ֥ר [passing·by] (272) + מִ֝תְעַבֵּ֗ר [meddling] (712) + עַל־רִ֥יב [with·strife] (312) + לֹּא־לֽוֹ [not·his] (67) = 1650.
Rashi
one who grabs a dog by its ears One who passes by and becomes embroiled in a quarrel that is not his is like one who grabs a dog by his ears, who causes him to bite him for no reason.
Ibn Ezra
"Takes a dog by the ears" — lacking the letter kaf, [to be understood] as "like one who takes a dog by the ears," which is not proper to do; so is one considered who meddles in a quarrel not his own. And "meddles" [mit'aber] — is angered in a quarrel; and it is the attribute of wrath [evrah] that has overstepped [avrah] the attribute of goodwill.
Ralbag
"Takes hold..." — One who passes by and involves himself in a quarrel not his own is like one who seeks food from a dog and therefore holds the dog by its ears, as though inviting it to bite him — like one who presents himself as though he were harmless and incapable of doing anything wrong.
Metzudat David
"He who takes hold" — Just as one who takes hold of a dog by its ears brings upon himself the dog's bite, so too one who fills himself with wrath and rage, becoming angry and enraged over a dispute that does not concern him — when he is harmed by this matter, he has brought it upon himself.
Malbim
"He who takes hold of the ears of a passing dog" — one who takes hold of the ears of a dog that is passing on its way and did not bark at him — because he took hold of its ears, it will bark at him and bite him. So too one who becomes agitated over a strife that is not his own: the strife, which barks and sharpens its tongue like a dog, did not bark at him; but because he took hold of the ears of the barker, from now on it will bark at him and speak reproach and scorn against him, and will also bite him.
As a madman who casts firebrands, Arrows, and death;
verse value 1507
Insights
Verse structure: 5 words, 23 letters. The shortest word is "who·casts" (הַיֹּרֶ֥ה, 4 letters) and the longest is "as·a·madman" (כְּֽ֭מִתְלַהְלֵהַּ, 7 letters). 5 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "as·a·madman" (כְּֽ֭מִתְלַהְלֵהַּ), "who·casts" (הַיֹּרֶ֥ה), "firebrands" (זִקִּ֗ים). 5 unique roots are used. Frequent roots: "and·death" (root מות, 23x in Proverbs). Full calculation: כְּֽ֭מִתְלַהְלֵהַּ [as·a·madman] (530) + הַיֹּרֶ֥ה [who·casts] (220) + זִקִּ֗ים [firebrands] (157) + חִצִּ֥ים [arrows] (148) + וָמָֽוֶת [and·death] (452) = 1507.
Rashi
Like one who wearies himself Like one who wearies himself shooting sparks of fire, as in (Isa. 50: 11): “and in the flames (ובזיקות) you have kindled”; from the expression זיקוקים דינור (Ber. 58b), flames of fire. Another explanation. זקים, frondeles in Old French, slings, from an expression of slingstones (Zech. 9:15), and so in the Talmud (Baba Mezia 94a) זיקתא פסוק לן, “slingers are assigned to us.” He shoots arrows and death.
Ibn Ezra
"Like a madman" [kemitlahleh] — like one who acts insane, as in the phrase "vatoleh eretz mitzrayim" ["and the land of Egypt languished," Genesis 47:13], that is to say, their counsel was thrown into confusion; that is, like a madman who shoots firebrands — that is, hurls sparks, arrows, and instruments of death.
Ralbag
"As a madman" — and after this, because he found his opportunity, he shoots firebrands, arrows, and death, as it is said, "he crouches, he bows down, and the helpless fall by his might."
Metzudat David
"As a madman" — Just as one who exerts himself to throw sparks of fire that go out before they reach the one at whom they were thrown, so that they do not harm him — nevertheless he does not labor in vain, for his intent is to train his hand, so that he will be able to throw with it arrows and deadly things.
Metzudat Zion
"As a madman" (כמתלהלה) — the sense of exhaustion and weariness, as in "and the land of Egypt languished" (Genesis 47:13). "Who casts" (היורה) — the sense of throwing, as in "he has thrown into the sea" (Exodus 15:4). "Sparks" (זקים) — sparks, as in "who gird yourselves with sparks" (Isaiah 50:11).
Malbim
"As a madman" — like one who mocks his fellow: first he hurls firebrands of fire that burn the garments, then arrows that inflict wounds, and then arrows smeared with deadly poison, which kill.
So is the man who deceives his neighbor, And says: ‘Am I not in sport?’
verse value 2100
Insights
Verse structure: 6 words, 28 letters. Verse gematria: 2100 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "deceives" (רִמָּ֣ה, 3 letters) and the longest is "is·not·jesting" (הֲֽלֹא־מְשַׂחֵ֥ק, 7 letters). 3 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "deceives" (רִמָּ֣ה), "his·neighbor" (אֶת־רֵעֵ֑הוּ), "is·not·jesting" (הֲֽלֹא־מְשַׂחֵ֥ק). 6 unique roots are used. Frequent roots: "thus·a·man" (root איש, 80x in Proverbs); "his·neighbor" (root רע, 69x in Proverbs); "and·says" (root אמר, 45x in Proverbs). The etnachta (major mid-verse pause) falls on 'his·neighbor', dividing the verse into phrases of 3 and 3 words. Full calculation: כֵּֽן־אִ֭ישׁ [thus·a·man] (381) + רִמָּ֣ה [deceives] (245) + אֶת־רֵעֵ֑הוּ [his·neighbor] (682) + וְ֝אָמַ֗ר [and·says] (247) + הֲֽלֹא־מְשַׂחֵ֥ק [is·not·jesting] (484) + אָֽנִי [I] (61) = 2100.
Rashi
so is a man who deceives He wins over and entices his friend from ways of life to ways of death, and when his friend realizes that he is misleading him, he says, “I am joking.”
Ibn Ezra
"Jesting" — with others. So too, one who deceives his fellow says to his friend, who complains against him: "Am I not jesting?" — [meaning:] "I deceived you [in jest]"; and it is not right to do this.
Ralbag
"So is the man who deceives his neighbor" — and he intends for it to be thought that everything he did, he did in the manner of jest and mockery.
Metzudat David
"So is the man" — So too is one who deceives his fellow: when [the fellow] becomes aware of the matter, he [the deceiver] will respond by saying, "Did I not do it in jest? My intent was [merely] to reveal it to you." Know for certain that this is not so, and beware of him, for his intent is to deceive whenever the opportunity arises.
Malbim
"So is the man who deceives his neighbor" — so is a man who deceives his fellow: first he damages his possessions, then his body, and afterward his life — and all this is, to him, like a game.
Where no wood is, the fire goes out; And where there is no whisperer, contention ceases.
verse value 2363
Insights
Verse structure: 7 words, 31 letters. The shortest word is "for·lack·of" (בְּאֶ֣פֶס, 4 letters) and the longest is "fire·goes·out" (תִּכְבֶּה־אֵ֑שׁ, 6 letters). 5 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "for·lack·of" (בְּאֶ֣פֶס), "wood" (עֵ֭צִים), "fire·goes·out" (תִּכְבֶּה־אֵ֑שׁ). 7 unique roots are used. Frequent roots: "and·without" (root אין, 36x in Proverbs). The etnachta (major mid-verse pause) falls on 'fire·goes·out', dividing the verse into phrases of 3 and 4 words. Full calculation: בְּאֶ֣פֶס [for·lack·of] (143) + עֵ֭צִים [wood] (210) + תִּכְבֶּה־אֵ֑שׁ [fire·goes·out] (728) + וּבְאֵ֥ין [and·without] (69) + נִ֝רְגָּ֗ן [whisperer] (303) + יִשְׁתֹּ֥ק [ceases] (810) + מָדֽוֹן [strife] (100) = 2363.
Rashi
without wood That is to say: These two things are analogous; just as without wood the fire goes out, so without a grumbler, who slanders and incites quarrelers, strife quiets down.
Ibn Ezra
"Where there is none" [be-efes]. "Coal" [pecham] — "be-efes" means "there is not." "Ceases" [yishtok] — the Targum renders "macharish" [silent] as "shatik"; that is to say, the contentious man will be silenced.
Ralbag
"Where there is no wood" — Behold, just as when the wood is removed the fire goes out, so too, in the absence of the whisperer who stirs up strife, the quarrel falls silent and is at rest.
Metzudat David
"Where there is no [wood], etc." — These two are equivalent: just as when there is no wood, the fire goes out by itself, so too when there is no talebearer stirring up strife, the quarrel is silenced by itself.
Metzudat Zion
"Where there is none" (באפס) — this is like the sense of "not," as in "and there is none besides me" (ibid., Isaiah 46:9). "Whisperer" (נרגן) — one who complains.
Malbim
"Where no wood is, the fire goes out; and where there is no whisperer, contention ceases" — contention [madon] is when matters are stirred up over which people go out to litigate before a judge. It has already been explained that hatred stirs up contentions, for were there no hatred, people would not be exacting about the harm done by neighbors, and would forgive one another. And the whisperer [nirgan] is the one who constantly complains that evils are being done to him, and he is the one who stirs up the litigations. Where there is no whisperer to complain, contention ceases, just as fire goes out where there is no wood.
As coals are to burning coals, and wood to fire; So is a contentious man to kindle strife.
verse value 2075
Insights
Verse structure: 8 words, 41 letters. The shortest word is "coals" (פֶּחָ֣ם, 3 letters) and the longest is "to·kindle·strife" (לְחַרְחַר־רִֽיב, 8 letters). 5 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "coals" (פֶּחָ֣ם), "to·burning·coals" (לְ֭גֶחָלִים), "and·wood" (וְעֵצִ֣ים). 7 unique roots are used. Frequent roots: "and·a·man·of" (root איש, 80x in Proverbs). The etnachta (major mid-verse pause) falls on 'to·fire', dividing the verse into phrases of 4 and 4 words.
Rashi
As charcoal is for coals and wood is for fire Charcoal on fire is capable of igniting dying embers, and wood is capable of kindling fire, and a quarrelsome man of kindling strife.
Ibn Ezra
"Coal" [pecham] — from "yamter al resha'im pachim" ["He will rain coals upon the wicked," Psalm 11:6], and "pachim" is of the same pattern as "achim" [brothers]; and this verse is the reverse of the preceding one. "To kindle" [lecharcher] — from "al titchar" ["do not fret/contend," cf. Psalms 37:1], and it means "do not get involved."
Ralbag
"Coal to burning coals" — Behold, just as coal is apt to produce from itself burning coals that destroy and consume all that clings to it, and just as wood is apt to become fire that destroys what is around it, so is a contentious man apt to stir up strife among people in order to destroy them.
Metzudat David
"Coals" — Just as coals are ready to kindle fire, so too a contentious man is ready to stir up strife.
Metzudat Zion
"Coals" (פחם) — these are extinguished embers, as in "who blows on the fire of coals" (Isaiah 54:16). "To kindle" (לחרחר) — to ignite the fire of strife and wrath; and it is from the root [in] "and the bones were kindled" (Ezekiel 24:10).
Malbim
(21-22) "As coals are to burning coals, and wood to fire" — just as, to kindle embers, charcoal suffices, since [embers] are sparks of fire, but to kindle a fire one needs wood, and charcoal does not suffice — so too, to stir up strife, a contentious man [ish midyanim] suffices, one who stirs up litigations; and this is like a spark of fire and charcoal for stirring up and kindling the strife. But to kindle a great fire are the words of a whisperer [nirgan], which are like blows — as if they were striking him with great blows; and in truth these are not blows from without, but rather descend into the chambers of his belly, for so it seems to him. And this comes as a parable for one who complains against the ways of Hashem, may He be blessed: there is the contentious man, and greater than him is the whisperer, who thinks that Hashem created man for evil, and that the evils are more numerous than the goods, as was stated above (Proverbs 18:3).
The words of a whisperer are as dainty morsels, And they go down into the innermost parts of the body.
verse value 1658
Insights
Verse structure: 6 words, 30 letters. The shortest word is "and·they" (וְ֝הֵ֗ם, 3 letters) and the longest is "like·things·gulped·down" (כְּמִֽתְלַהֲמִ֑ים, 8 letters). 6 unique roots are used. Frequent roots: "the·words·of" (root דבר, 45x in Proverbs). The etnachta (major mid-verse pause) falls on 'like·things·gulped·down', dividing the verse into phrases of 3 and 3 words. Full calculation: דִּבְרֵ֣י [the·words·of] (216) + נִ֭רְגָּן [whisperer] (303) + כְּמִֽתְלַהֲמִ֑ים [like·things·gulped·down] (585) + וְ֝הֵ֗ם [and·they] (51) + יָרְד֥וּ [go·down] (220) + חַדְרֵי־בָֽטֶן [the·chambers·of·the·belly] (283) = 1658.
Rashi
as though waging battle Heb. כמתלהמים, an expression of מתלחמים. Our Sages however, explained כמתלהמים, כמתלהם, like death to them. The words of the spies became their death. the innermost parts of the body lit. they go down into the chambers of the stomach. This is the death of dropsy.
Ibn Ezra
"Kemitlahamim" [as those who strike] — inverted from "vehalmah Sisra" ["and she struck Sisera," Judges 5:26], and it is a transitive verb, like "hitgalchu et nizro" ["after he shaved his consecrated hair," Numbers 6:19]. Interpretation: like those who strike, so are the words of the whisperer, who is the gossip-monger, as in the matter of "come, let us strike him with the tongue" [Jeremiah 18:18] — and these are the "words" [referred to in the verse]. "Belly" [beten] — alludes to the heart.
Ralbag
"The words of a whisperer" — they are like something broken off, for such is the way of fools and troublemakers: they present themselves as though their words come out broken, saying, "I will not tell you everything," or "I will not tell you all of it." And by this a powerful impression is made on the soul of the one who hears their words, and their words descend into the innermost chambers of the listener's heart in this manner — for he will think that what they do not tell of the matter is harsher than what they do tell.
Metzudat David
"The words of a whisperer" — The words of a complainer are as harsh as blows that break, and moreover they go down into the innermost chambers of the belly; whereas [ordinary] blows are upon the surface of the body, on the outside — as if to say: blows that are on the surface are easy to heal, but not so blows to the innermost chambers of the belly; so too the words of the complainer are hard to heal.
Metzudat Zion
"As dainty morsels" (כמתלהמים) — the sense of a crushing blow, and it is a transposition [of letters] from "let the righteous strike me" (Psalms 141:5).
Burning lips and a wicked heart Are like an earthen vessel overlaid with silver dross.
verse value 2428
Insights
Verse structure: 7 words, 32 letters. The shortest word is "silver·of" (כֶּ֣סֶף, 3 letters) and the longest is "dross" (סִ֭יגִים, 5 letters). 4 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "overlaid" (מְצֻפֶּ֣ה), "upon·a·potsherd" (עַל־חָ֑רֶשׂ), "burning" (דֹּלְקִ֣ים). 7 unique roots are used. Frequent roots: "and·a·wicked·heart" (root לב, 57x in Proverbs); "lips" (root שפה, 46x in Proverbs). The etnachta (major mid-verse pause) falls on 'upon·a·potsherd', dividing the verse into phrases of 4 and 3 words. Full calculation: כֶּ֣סֶף [silver·of] (160) + סִ֭יגִים [dross] (123) + מְצֻפֶּ֣ה [overlaid] (215) + עַל־חָ֑רֶשׂ [upon·a·potsherd] (608) + שְׂפָתַ֖יִם [lips] (830) + דֹּלְקִ֣ים [burning] (184) + וְלֶב־רָֽע [and·a·wicked·heart] (308) = 2428.
Rashi
overlaid on earthenware Like silver dross attached to the earthenware in which it is refined, making the utensil shine as though it were silver although it has no use, so are burning lips and wicked heart, which pursue people to entice them with smooth and hypocritical talk. and a wicked heart They appear to be friends, but they are enemies. burning Heb. דולקים, as in “you pursued (דלקת) me so hotly” (Gen. 31:36).
Ibn Ezra
"Silver," "with his lips," "for," "is covered," "digs" — [these mark] verses 23 through 27 as five connected verses. "Silver" — is in construct with "dross" [i.e., "silver [alloyed] with dross"]. "Burning" [dolekim] — from "dalleket" [inflammation/burning]; and he mentioned "silver" because it is the burning flame to which it [the lips] are likened, while the earthenware is likened to the intent of hatred. And so the interpretation is: like silver refined from dross that is plated over earthenware, so are burning, blazing lips likened to silver — that is to say, just as silver is recognized when it is plated over earthenware, so by his burning lips a hater is recognized.
Ralbag
"Silver dross" — Behold, just as silver mixed with dross is used to plate an earthenware vessel, so that what appears is thought to be good, though it is not so, while what is inside it is something of very little worth — so is the case with lips that burn [with eagerness] and pursue a person's companionship and love, [belonging to] those who go about doing harm: for one thinks, from his words, that he is beloved, while inside there is nothing of benefit; and his words appear like silver, but they are silver dross, which appears like silver without actually being so.
Metzudat David
"Silver dross" — Just as one who overlays an earthen vessel with silver mixed with dross — behold, when the observer sees that it is dross, he will take care to examine its interior, and will find it to be earthenware — so too lips that pursue the love of people, while in his heart he plots deceit: when one finds in his lips anything bad, even if it is a small amount, know for certain that his heart is full of malice.
Metzudat Zion
"Dross" (סיגים) — this is the refuse of silver. "Overlaid" (מצופה) — covered. "Burning" (דולקים) — the sense of pursuing, as in "you have hotly pursued after me" (Genesis 31:36).
Malbim
"Silver dross overlaid upon an earthen vessel" — but worse than the whisperer is one who speaks one thing with his mouth and another in his heart: if his lips burn with the ardor of love while his heart is evil, this is comparable to silver dross overlaid upon earthenware, which deceives [people] into thinking it is silver, when it is in truth earthenware.
He who hates dissembles with his lips, But he lays up deceit within him.
verse value 2746
Insights
Verse structure: 6 words, 27 letters. The shortest word is "dissembles" (יִנָּכֵ֣ר, 4 letters) and the longest is "and·in·his·midst" (וּ֝בְקִרְבּ֗וֹ, 6 letters). 4 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "with·his·lips" (בִּ֭שְׂפָתָו), "dissembles" (יִנָּכֵ֣ר), "and·in·his·midst" (וּ֝בְקִרְבּ֗וֹ). 6 unique roots are used. Frequent roots: "with·his·lips" (root שפה, 46x in Proverbs); "he·who·hates" (root שנא, 28x in Proverbs). The etnachta (major mid-verse pause) falls on 'he·who·hates', dividing the verse into phrases of 3 and 3 words. Full calculation: בִּ֭שְׂפָתָו [with·his·lips] (788) + יִנָּכֵ֣ר [dissembles] (280) + שׂוֹנֵ֑א [he·who·hates] (357) + וּ֝בְקִרְבּ֗וֹ [and·in·his·midst] (316) + יָשִׁ֥ית [lays·up] (720) + מִרְמָֽה [deceit] (285) = 2746.
Rashi
An enemy dissembles With his speech, an enemy dissembles, so that it is not recognizable that he is an enemy. ינכר, deconnoitre in French, [verkennen in German, and so did Redak write, that it is an expression of denial and making oneself strange, the opposite of recognition (הכרה)].
Ibn Ezra
"But within him" — that is to say, within his heart he sets deceit, for he plans to deceive his fellow.
Ralbag
"He dissembles with his lips" — Behold, the hater manages things with his lips so that his hatred will not be recognized, but inwardly he sets deceit, in order to trap his enemy in his net.
Metzudat David
"With his lips" — With the smoothness of his lips the hater makes himself out to be as if he were a stranger to hatred, and that it is not within him; but within his heart he stores deceit, and he does not abandon it.
Malbim
"He who hates dissembles with his lips" — that is, the hater who dissembles with his lips: in his outward speech he disguises his hatred as though he were a friend, but inwardly he devises schemes for how to deceive [his fellow] and bring him down to ruin. And the parable speaks of the hypocrite, who flatters with his lips while his heart is far removed — with his lips he disguises himself as one who believes in and serves Hashem, while deceiving in his heart.
When he speaks fair, Believe him not; For there are seven abominations in his heart.
verse value 2146
Insights
Verse structure: 7 words, 33 letters. The shortest word is "for" (כִּ֤י, 2 letters) and the longest is "do·not·trust·in·him" (אַל־תַּאֲמֶן־בּ֑וֹ, 8 letters). 3 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "when·he·speaks·graciously" (כִּֽי־יְחַנֵּ֣ן), "his·voice" (ק֭וֹלוֹ), "do·not·trust·in·him" (אַל־תַּאֲמֶן־בּ֑וֹ). 7 unique roots are used. Frequent roots: "in·his·heart" (root לב, 57x in Proverbs); "for" (root כי, 51x in Proverbs); "seven" (root שבע, 28x in Proverbs). The etnachta (major mid-verse pause) falls on 'do·not·trust·in·him', dividing the verse into phrases of 3 and 4 words. Full calculation: כִּֽי־יְחַנֵּ֣ן [when·he·speaks·graciously] (148) + ק֭וֹלוֹ [his·voice] (142) + אַל־תַּאֲמֶן־בּ֑וֹ [do·not·trust·in·him] (530) + כִּ֤י [for] (30) + שֶׁ֖בַע [seven] (372) + תּוֹעֵב֣וֹת [abominations] (884) + בְּלִבּֽוֹ [in·his·heart] (40) = 2146.
Ibn Ezra
"And when" [וכי] — the hater will speak entreaties; do not believe him, "For there are seven abominations" — things that Hashem abominates; they are in his heart, ready to be done, and they are the ones mentioned above in the verse, "these six things... and seven" (Proverbs 6:16) — these are they. And the hatred is hidden in the heart of the hater; because of the disgrace that would come upon him, he conceals and hides the hatred, for then his evil, decreed upon him, will be revealed openly in the midst of the assembly. And the parable is: "Whoever digs a pit shall fall into it, and he who rolls stones to strike another, it shall return upon him" (cf. Proverbs 26:27) — for Hashem will return it upon him by means of another, and he will be struck by it.
Ralbag
"When his voice is gracious" — when he speaks words of favor, do not believe him, since you know that he is a hater, for in his heart are many abominations, even though with his mouth he speaks words of flattery and smoothness.
Metzudat David
"When he pleads" — If he raises his voice in supplications, do not trust him, for there are seven abominations in his heart.
Metzudat Zion
"Seven" (שבע) — meaning "many," as in "a righteous man falls seven [many] times" (above, 24:16).
Malbim
"When he speaks fair, believe him not" — therefore do not believe what seems, from his voice, to be gracious pleading, for in his heart are many abominations. And in the parable: do not believe him even if he multiplies prayer, for his heart is full of abomination.
Though his hatred be concealed with deceit, His wickedness shall be revealed before the congregation.
verse value 2491
Insights
Verse structure: 6 words, 26 letters. The shortest word is "is·concealed" (תִּכַּסֶּ֣ה, 4 letters) and the longest is "with·deceit" (בְּמַשָּׁא֑וֹן, 6 letters). 3 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "with·deceit" (בְּמַשָּׁא֑וֹן), "shall·be·revealed" (תִּגָּלֶ֖ה), "his·wickedness" (רָעָת֣וֹ). 6 unique roots are used. Frequent roots: "his·wickedness" (root רעה, 25x in Proverbs). The etnachta (major mid-verse pause) falls on 'with·deceit', dividing the verse into phrases of 3 and 3 words. Full calculation: תִּכַּסֶּ֣ה [is·concealed] (485) + שִׂ֭נְאָה [hatred] (356) + בְּמַשָּׁא֑וֹן [with·deceit] (399) + תִּגָּלֶ֖ה [shall·be·revealed] (438) + רָעָת֣וֹ [his·wickedness] (676) + בְקָהָֽל [before·the·assembly] (137) = 2491.
Rashi
When the hatred is covered with darkness If one performs his deed in the darkness and conceals with משאון, which is pitch darkness (שואת חשך) the thing that is hated by the Holy One, blessed be He, [then] ultimately the Holy One, blessed be He, will reveal his evil in public, so that they should recognize that he is wicked.
Ralbag
"Hatred is concealed" — When hatred is concealed for the sake of a place of desolation, meaning that the hater hopes to bring his enemy to a place of destruction and desolation, and the enemy will not be on guard against him because he lavishes affection on him like a friend, while the hater intends to destroy him with no one seeing — behold, Hashem will bring it about that what he did in secret will be revealed in a place of onlookers and in the assembly, and he will receive the punishment due him for what he did in secret. Or, he means by this that Hashem will punish him by bringing evil upon him, the opposite of what he had planned: he concealed his hatred in order to bring evil upon his enemy in a place of desolation through which no person passed, and Hashem will bring upon him evil openly revealed to all, in a place of onlookers. Or he means by this that Hashem will bring it about that the evil he intended to bring upon his enemy will be revealed and made known in the assembly.
Metzudat David
"Shall be concealed" — When hatred is concealed in darkness — that is, one who commits an act of hatred and evil in a place where no people see — behold, in the end his wickedness will be revealed before a great assembly, and then he will receive the recompense for the evil.
Metzudat Zion
"In concealment" (במשאון) — in darkness, as in "yesternight, waste and desolation" (Job 30:3).
Malbim
"Though hatred be concealed with guile" — matters which hatred conceals in darkness (meaning that he conceals in his heart what he intends to do out of his hatred); afterward his wickedness will be revealed before the congregation, until, in the end...
Whoever digs a pit shall fall into it; And he who rolls a stone, it shall return upon him.
verse value 1949
Insights
Verse structure: 7 words, 28 letters. The shortest word is "into·it" (בָּ֣הּ, 2 letters) and the longest is "one·who·digs·a·pit" (כֹּֽרֶה־שַּׁ֭חַת, 6 letters). 3 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "one·who·digs·a·pit" (כֹּֽרֶה־שַּׁ֭חַת), "and·he·who·rolls" (וְג֥וֹלֵֽל), "upon·him" (אֵלָ֥יו). 7 unique roots are used. Frequent roots: "shall·return" (root שוב, 23x in Proverbs). The etnachta (major mid-verse pause) falls on 'shall·fall', dividing the verse into phrases of 3 and 4 words. Full calculation: כֹּֽרֶה־שַּׁ֭חַת [one·who·digs·a·pit] (933) + בָּ֣הּ [into·it] (7) + יִפּ֑וֹל [shall·fall] (126) + וְג֥וֹלֵֽל [and·he·who·rolls] (75) + אֶ֝֗בֶן [a·stone] (53) + אֵלָ֥יו [upon·him] (47) + תָּשֽׁוּב [shall·return] (708) = 1949.
Rashi
He who digs a pit For example, Balaam, who persuaded Balak to cause Israel to sin and caused twenty-four thousand of them to fall. He came to Midian to demand his pay and was slain by Israel. and he who rolls That is to say that whoever places a stumbling block will ultimately stumble on it. and he who rolls a stone He rolls it from place to place so that people will stumble on it. The Aggadah (Tanhuma Buber, Vayera 28, see footnote 157) interprets it in reference to Abimelech, who slew his seventy brothers on one stone and his end was that he died by a stone, as it is said (Jud. 9:53): “And a certain woman cast a piece of an upper millstone upon Abimelech’s head and crushed his skull.”
Ibn Ezra
Another interpretation: "rolls" [גולל] is like "and they would roll the stone" (Genesis 29:3) — meaning: and he who rolls a large stone around, it will return upon him; likewise, one who brings evil round upon his fellow, it will return upon him.
Ralbag
"Whoever digs a pit" — This will happen when he is made to fall into the pit that he dug to trap his enemy, without it becoming evident to everyone that he dug it to trap his enemy; and the stone that he rolled to destroy his enemy will return upon him — and this is the fitting recompense due him for this.
Metzudat David
"Whoever digs" — One who digs a pit for his fellow's feet, in the end he himself will fall into it; and likewise, one who rolls a stone upon his fellow, in the end it will return upon him. And the matter is stated twice [in the verse], meaning: one who plots evil against his fellow will himself stumble through his own evil.
Metzudat Zion
"Digs" (כורה) — one who digs, as in "he has dug a pit" (Psalms 7:16). "Pit" (שחת) — a pit, as in "and he falls into the pit" (ibid., Psalms 7:16). "Rolls" (וגולל) — from the root meaning rolling and turning.
Malbim
"Whoever digs a pit shall fall into it" — he himself will fall into the pit that he dug; and one who rolls a stone to harm his fellow, the stone will return upon the one who rolled it. And he explains the reason, that...
A lying tongue hates those who are crushed by it; And a flattering mouth works ruin.
verse value 2058
Insights
Verse structure: 7 words, 29 letters. The shortest word is "and·a·mouth" (וּפֶ֥ה, 3 letters) and the longest is "tongue·of·falsehood" (לְֽשׁוֹן־שֶׁ֭קֶר, 7 letters). 5 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "tongue·of·falsehood" (לְֽשׁוֹן־שֶׁ֭קֶר), "his·crushed·ones" (דַכָּ֑יו), "and·a·mouth" (וּפֶ֥ה). 7 unique roots are used. Frequent roots: "and·a·mouth" (root פה, 34x in Proverbs); "works" (root עשה, 34x in Proverbs); "hates" (root שנא, 28x in Proverbs). The etnachta (major mid-verse pause) falls on 'his·crushed·ones', dividing the verse into phrases of 3 and 4 words. Full calculation: לְֽשׁוֹן־שֶׁ֭קֶר [tongue·of·falsehood] (986) + יִשְׂנָ֣א [hates] (361) + דַכָּ֑יו [his·crushed·ones] (40) + וּפֶ֥ה [and·a·mouth] (91) + חָ֝לָ֗ק [smooth] (138) + יַעֲשֶׂ֥ה [works] (385) + מִדְחֶֽה [ruin] (57) = 2058.
Rashi
hates those crushed under him He who accepts slander hates those crushed under him, for Saul pursued David because of slander and slew Nob. and a smooth mouth A mouth of flattery. effects rejection It makes him rejected, for it rejects the one who accepts it from upon the Holy One, blessed be He.
Ibn Ezra
"Hates those it crushes" [ישנא דכיו] — this connects with the verse both forward and backward, meaning: a tongue that speaks falsehood hates the man it crushes, and likewise a mouth that speaks flattery hates the one it crushes. "Which works ruin" [אשר יעשה מדחה] — meaning, to thrust another down.
Ralbag
"A lying tongue hates" — A man of a lying tongue hates those who are crushed by his lies, even though they did him no wrong; rather, he hates them solely because of the harm he did them, since he supposes that they hate him for the harm he did them. But a flattering mouth acts to dispel this hatred and remove it — meaning, when the crushed ones speak flattering words to the one who wronged them, and show that they trust him, and that they do not think at all that he was the cause of the harm that befell them.
Metzudat David
"A lying tongue" — A man of falsehood hates those who are crushed by his lies, even if they did him no wrong, for he thinks that they are his enemies because they were crushed by his lies; but a flattering mouth pushes away that hatred — meaning, if they speak smooth words to him, showing themselves as if they do not know of his lying words, then that hatred is pushed away of itself.
Metzudat Zion
"Those crushed by it" (דכיו) — the sense of breaking and crushing, as in "or pounded [it] in a mortar" (Numbers 11:8). "Ruin" (מדחה) — from the root meaning thrusting down.
Malbim
"A lying tongue hates those who are crushed by it" — he depicts this poetically, as though the lying tongue itself hates those crushed before it. He means to say that the lying tongue — that is, one habituated to accepting slander — loves the mighty, not the crushed; meaning, those who speak slander privately and in secret, because they are afraid to speak openly, will be hated by the lying tongue, for this is proof that there is no substance to their words. "And a flattering mouth works ruin" — he poetically depicts the flattering mouth itself — which speaks smooth words in order to flatter, saying one thing with the mouth and another with the heart — as itself working ruin, casting down the one who employs a flattering mouth, so that he himself will slip and fall into the pit.
Rashi
Ibn Ezra
Ralbag
Metzudat David
Metzudat Zion
Malbim