Proverbs 18
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Commentaries
Excerpts gathered from published commentaries to ground the reading.
(Pro. 18:1-24) Through desire . . . seeketh--that is, seeks selfish gratification. intermeddleth . . . wisdom--or, "rushes on" (Pro 17:14) against all wisdom, or what is valuable (Pro 2:7).
Open source ↗Through desire a man having separated himself, seeketh,.... Or, "a separated man seeketh desire" (g); his own desire, will, and pleasure. This is either to be understood in a good sense, of one that has a real and hearty desire after sound wisdom and knowledge, and seeks in the use of all proper means to attain it; and in order to which he separates himself from the world and the business of it, and retires to his study, and gives up himself to reading, meditation, and prayer; or goes abroad in search of it, as Aben Ezra: or of a vain man that affects singularity; and who, through a desire of gratifying that lust, separates himself, not only from God, as Jarchi interprets it, pursuing his evil imagination and the lust of his heart; and from his friends, as the Septuagint and Arabic versions; but from all men, like the Jews, who "please not God, and are contrary to all men"; so such a man sets himself to despise and contradict the sentiments and opinions of others, and to set up his own in opposition to them. This is true of the Pharisees among the Jews, who had their name from separating themselves from all others, having an high opinion of their own Wisdom and sanctify; and also of the Gnostics among the Christians, who boasted of their knowledge, and separated themselves from the Christian assemblies; and were sensual, not having the Spirit, being vainly puffed up with their fleshly mind; and intermeddleth with all wisdom; the man who is desirous of being truly wise and knowing grasps at all wisdom, every branch of useful knowledge; would gladly learn something of every art and science worthy of regard; and he makes use of all means of improving himself therein; and covets the company and conversation of men of wisdom and knowledge, that he may attain to more; he inte…
Open source ↗This series of proverbs now turns from the fool to the separatist: The separatist seeketh after his own pleasure; Against all that is beneficial he showeth his teeth. The reflexive נפרד has here the same meaning as the Rabbinical פּרשׁ מן־הצּבּוּר, to separate oneself from the congregation, Aboth ii. 5; נפרד denotes a man who separates himself, for he follows his own counsel, Arab. mnfrd (mtfrrd) brâyh, or jḥys almḥḥl (seorsum ab aliis secedens). Instead of לתּאוה, Hitzig, after Jerome, adopts the emendation לתאנה, "after an occasion" (a pretext), and by נפרד thinks of one pushed aside, who, thrown into opposition, seeks to avenge himself. But his translation of 1b, "against all that is fortunate he gnasheth his teeth," shows how much the proverb is opposed to this interpretation. נפרד denotes one who willingly (Jdg 4:11), and, indeed, obstinately withdraws himself. The construction of יבקּשׁ with ל (also Job 10:6) is explained by this, that the poet, giving prominence to the object, would set it forward: a pleasure (תאוה, as Arab. hawan, unstable and causeless direction of the mind to something, pleasure, freak, caprice), and nothing else, he goes after who has separated himself (Fl.); the effort of the separatist goes out after a pleasure, i.e., the enjoyment and realization of such; instead of seeking to conform himself to the law and ordinance of the community, he seeks to carry out a separate view, and to accomplish some darling plan: libidinem sectatur sui cerebri homo. With this 1b accords. תּוּשׁיּה (vid., at Pro 2:7) is concretely that which furthers and profits. Regarding התגּלּע, vid., at Pro 17:14. Thus putting his subjectivity in the room of the common weal, he shows his teeth, places himself in fanatical opposition against all that is useful and profit…
Open source ↗The original here is difficult, and differently understood. 1. Some take it as a rebuke to an affected singularity. When men take a pride in separating themselves from the sentiments and society of others, in contradicting all that has been said before them and advancing new notions of their own, which, though ever so absurd, they are wedded to, it is to gratify a desire or lust of vain-glory, and they are seekers and meddlers with that which does not belong to them. He seeks according to his desire, and intermeddles with every business, pretends to pass a judgment upon every man's matter. He is morose and supercilious. Those generally are so that are opinionative and conceited, and they thus make themselves ridiculous, and are vexatious to others. 2. Our translation seems to take it as an excitement to diligence in the pursuit of wisdom. If we would get knowledge or grace, we must desire it, as that which we need and which will be of great advantage to us, Co1 12:31. We must separate ourselves from all those things which would divert us from or retard us in the pursuit, retire out of the noise of this world's vanities, and then seek and intermeddle with all the means and instructions of wisdom, be willing to take pains and try all the methods of improving ourselves, be acquainted with a variety of opinions, that we may prove all things and hold fast that which is good.
Open source ↗Original language
The Hebrew and Greek words behind this passage, with Strong's numbers — from openscriptures (CC BY-SA).
תַּאֲוָה (taʼăvâh, H8378) — a longing; by implication, a delight (subjectively, satisfaction, objectively, a charm) פָּרַד (pârad, H6504) — to break through, i.e. spread or separate (oneself) בָּקַשׁ (bâqash, H1245) — to search out (by any method, specifically in worship or prayer); by implication, to… גָּלַע (gâlaʻ, H1566) — to be obstinate תּוּשִׁיָּה (tûwshîyâh, H8454) — support or (by implication) ability, i.e. (direct) help, (in purpose) an undertaking,…
Open source ↗כְּסִיל (kᵉçîyl, H3684) — properly, fat, i.e. (figuratively) stupid or silly חָפֵץ (châphêts, H2654) — properly, to incline to; by implication (literally but rarely) to bend; figuratively, to… תָּבוּן (tâbûwn, H8394) — intelligence; by implication, an argument; by extension, caprice לֵב (lêb, H3820) — the heart; also used (figuratively) very widely for the feelings, the will and even the… גָּלָה (gâlâh, H1540) — to denude (especially in a disgraceful sense); by implication, to exile (captives being…
Open source ↗רָשָׁע (râshâʻ, H7563) — morally wrong; concretely, an (actively) bad person בּוֹא (bôwʼ, H935) — to go or come (in a wide variety of applications) בּוּז (bûwz, H937) — disrespect קָלוֹן (qâlôwn, H7036) — disgrace; (by implication) the pudenda חֶרְפָּה (cherpâh, H2781) — contumely, disgrace, the pudenda
Open source ↗דָּבָר (dâbâr, H1697) — a word; by implication, a matter (as spoken of) or thing; adverbially, a cause אִישׁ (ʼîysh, H376) — a man as an individual or a male person; often used as an adjunct to a more definite term… פֶּה (peh, H6310) — the mouth (as the means of blowing), whether literal or figurative (particularly speech);… עָמֹק (ʻâmôq, H6013) — deep (literally or figuratively) מַיִם (mayim, H4325) — water; figuratively, juice; by euphemism, urine, semen מָקוֹר (mâqôwr, H4726) — properly, something dug, i.e. a (general) source (of water, even when naturally flowing;… חׇכְמָה (chokmâh, H2451) — wisdom (in a good sense) נָבַע (nâbaʻ, H5042) — to gush forth; figuratively, to utter (good or bad words); specifically, to emit (a foul… נַחַל (nachal, H5158) — a stream, especially a winter torrent; (by implication) a (narrow) valley (in which a…
Open source ↗טוֹב (ṭôwb, H2896) — good (as an adjective) in the widest sense; used likewise as a noun, both in the… נָשָׂא (nâsâʼ, H5375) — to lift, in a great variety of applications, literal and figurative, absolute and relative פָּנִים (pânîym, H6440) — the face (as the part that turns); used in a great variety of applications (literally and… רָשָׁע (râshâʻ, H7563) — morally wrong; concretely, an (actively) bad person נָטָה (nâṭâh, H5186) — to stretch or spread out; by implication, to bend away (including moral deflection); used… צַדִּיק (tsaddîyq, H6662) — just מִשְׁפָּט (mishpâṭ, H4941) — properly, a verdict (favorable or unfavorable) pronounced judicially, especially a…
Open source ↗כְּסִיל (kᵉçîyl, H3684) — properly, fat, i.e. (figuratively) stupid or silly שָׂפָה (sâphâh, H8193) — the lip (as a natural boundary); by implication, language; by analogy, a margin (of a… בּוֹא (bôwʼ, H935) — to go or come (in a wide variety of applications) רִיב (rîyb, H7379) — a contest (personal or legal) פֶּה (peh, H6310) — the mouth (as the means of blowing), whether literal or figurative (particularly speech);… קָרָא (qârâʼ, H7121) — to call out to (i.e. properly, address by name, but used in a wide variety of… מַהֲלֻמָּה (mahălummâh, H4112) — a blow
Open source ↗כְּסִיל (kᵉçîyl, H3684) — properly, fat, i.e. (figuratively) stupid or silly פֶּה (peh, H6310) — the mouth (as the means of blowing), whether literal or figurative (particularly speech);… מְחִתָּה (mᵉchittâh, H4288) — properly, a dissolution; concretely, a ruin, or (abstractly) consternation שָׂפָה (sâphâh, H8193) — the lip (as a natural boundary); by implication, language; by analogy, a margin (of a… מוֹקֵשׁ (môwqêsh, H4170) — a noose (for catching animals) (literally or figuratively); by implication, a hook (for… נֶפֶשׁ (nephesh, H5315) — properly, a breathing creature, i.e. animal of (abstractly) vitality; used very widely in…
Open source ↗דָּבָר (dâbâr, H1697) — a word; by implication, a matter (as spoken of) or thing; adverbially, a cause נִרְגָּן (nirgân, H5372) — a slanderer לָהַם (lâham, H3859) — properly, to burn in, i.e. (figuratively) to rankle יָרַד (yârad, H3381) — to descend (literally, to go downwards; or conventionally to a lower region, as the… חֶדֶר (cheder, H2315) — an apartment (usually literal) בֶּטֶן (beṭen, H990) — the belly, especially the womb; also the bosom or body of anything
Open source ↗רָפָה (râphâh, H7503) — to slacken (in many applications, literal or figurative) מְלָאכָה (mᵉlâʼkâh, H4399) — properly, deputyship, i.e. ministry; generally, employment (never servile) or work… אָח (ʼâch, H251) — a brother (used in the widest sense of literal relationship and metaphorical affinity or… בַּעַל (baʻal, H1167) — a master; hence, a husband, or (figuratively) owner (often used with another noun in… שָׁחַת (shâchath, H7843) — to decay, i.e. (causatively) ruin (literally or figuratively)
Open source ↗שֵׁם (shêm, H8034) — an appellation, as amark or memorial of individuality; by implication honor, authority,… יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God עֹז (ʻôz, H5797) — strength in various applications (force, security, majesty, praise) מִגְדָּל (migdâl, H4026) — a tower (from its size or height); by analogy, a rostrum; figuratively, a (pyramidal) bed… צַדִּיק (tsaddîyq, H6662) — just רוּץ (rûwts, H7323) — to run (for whatever reason, especially to rush) שָׂגַב (sâgab, H7682) — to be (causatively, make) lofty, especially inaccessible; by implication, safe, strong;…
Open source ↗עָשִׁיר (ʻâshîyr, H6223) — rich, whether literal or figurative (noble) הוֹן (hôwn, H1952) — wealth; by implication, enough עֹז (ʻôz, H5797) — strength in various applications (force, security, majesty, praise) קִרְיָה (qiryâh, H7151) — building; a city שָׂגַב (sâgab, H7682) — to be (causatively, make) lofty, especially inaccessible; by implication, safe, strong;… חוֹמָה (chôwmâh, H2346) — a wall of protection מַשְׂכִּית (maskîyth, H4906) — a figure (carved on stone, the wall, or any object); figuratively, imagination
Open source ↗פָּנִים (pânîym, H6440) — the face (as the part that turns); used in a great variety of applications (literally and… שֶׁבֶר (sheber, H7667) — a fracture, figuratively, ruin; specifically, a solution (of a dream) לֵב (lêb, H3820) — the heart; also used (figuratively) very widely for the feelings, the will and even the… אִישׁ (ʼîysh, H376) — a man as an individual or a male person; often used as an adjunct to a more definite term… גָּבַהּ (gâbahh, H1361) — to soar, i.e. be lofty; figuratively, to be haughty כָּבוֹד (kâbôwd, H3519) — properly, weight, but only figuratively in a good sense, splendor or copiousness עֲנָוָה (ʻănâvâh, H6038) — condescension, human and subjective (modesty), or divine and objective (clemency)
Open source ↗שׁוּב (shûwb, H7725) — to turn back (hence, away) transitively or intransitively, literally or figuratively (not… דָּבָר (dâbâr, H1697) — a word; by implication, a matter (as spoken of) or thing; adverbially, a cause שָׁמַע (shâmaʻ, H8085) — to hear intelligently (often with implication of attention, obedience, etc.; causatively,… אִוֶּלֶת (ʼivveleth, H200) — silliness כְּלִמָּה (kᵉlimmâh, H3639) — disgrace
Open source ↗רוּחַ (rûwach, H7307) — wind; by resemblance breath, i.e. a sensible (or even violent) exhalation; figuratively,… אִישׁ (ʼîysh, H376) — a man as an individual or a male person; often used as an adjunct to a more definite term… כּוּל (kûwl, H3557) — properly, to keep in; hence, to measure; figuratively, to maintain (in various senses) מַחֲלֶה (machăleh, H4245) — sickness נָכֵא (nâkêʼ, H5218) — smitten, i.e. (figuratively) afflicted נָשָׂא (nâsâʼ, H5375) — to lift, in a great variety of applications, literal and figurative, absolute and relative
Open source ↗Cross-references
Other passages the community most often connects to this one. Tap to read.
It is honorable for a man to resolve a dispute, but any fool will quarrel.
I never sat with the band of revelers, nor did I celebrate with them. Because Your hand was on me, I sat alone, for You have filled me with indignation.
My son, fear the LORD and the king, and do not associate with the rebellious.
These are the ones who cause divisions, who are worldly and devoid of the Spirit.
Early in the morning, while it was still dark, Jesus got up and slipped out to a solitary place to pray.
The heart knows its own bitterness, and no stranger shares in its joy.
Like one who grabs a dog by the ears is a passerby who meddles in a quarrel not his own.
For how then can it be known that Your people and I have found favor in Your sight, unless You go with us? How else will we be distinguished from all the other people on the face of the earth?”
The kingdom of heaven is like treasure hidden in a field. When a man found it, he hid it again, and in his joy he went and sold all he had and bought that field.
To start a quarrel is to release a flood; so abandon the dispute before it breaks out.