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Selected Verse: Proverbs 10:32 - King James

Verse	Translation	Text
Pr 10:32	King James	The lips of the righteous know what is acceptable: but the mouth of the wicked speaketh frowardness.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
know--regard and provide for (Psa 1:6). frowardness--all kinds of deceit and ill-nature. The word is plural.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

know--regard and provide for (Psa 1:6).

frowardness--all kinds of deceit and ill-nature. The word is plural.

Notes on the Bible, by Albert Barnes, [1834]
Know - i. e., "Know, and therefore utter." So, in like manner, the "mouth of the wicked" knows, and therefore speaks frowardness, and that only.

Notes on the Bible, by Albert Barnes, [1834]

Know - i. e., "Know, and therefore utter." So, in like manner, the "mouth of the wicked" knows, and therefore speaks frowardness, and that only.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
32 The lips of the righteous know what is acceptable; But the mouth of the godless is mere falsehood. Hitzig, instead of ידעוּן, reads יבּעוּן; the ἀποστάζει [they distil or send forth] of the lxx does not favour this, for it is probably only a corruption of ἐπίσταται, which is found in several MSS the Graec. Venet., which translates ποιμανοῦσι, makes use of a MS which it sometimes misreads. The text does not stand in need of any emendations, but rather of a corrected relation between the clauses, for the relation of 31a with 32b, and of 32a with 31b, strongly commends itself (Hitzig); in that case the explanation lies near: the lips of the righteous find what is acceptable, viz., to God. But this thought in the Mashal language is otherwise expressed (Pro 12:2 and paral.); and also 32a and 32b fit each other as contrasts, if by רצון, as Pro 11:27; Pro 14:9, is to be understood that which is acceptable in its widest generality, equally then in relation to God and man. It is a question whether ידעון means that they have knowledge of it (as one e.g., says ידע ספר, to understand writing, i.e., the reading of it), or that they think thereupon (cf. Pro 27:23). Fundamentally the two ideas, according to the Hebrew conception of the words, lie in each other; for the central conception, perceiving, is biblically equivalent to a delighted searching into or going towards the object. Thus: the lips of the righteous think of that which is acceptable (רצון, cogn. to חן, gracefulness; χάρις, Col 4:6); while the mouth of the godless is mere falsehood, which God (the wisdom of God) hates, and from which discord on all sides arises. We might transfer ידעון to 32b; but this line, interpreted as a clause by itself, is stronger and more pointed (Fl.).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

32 The lips of the righteous know what is acceptable;

But the mouth of the godless is mere falsehood.

Hitzig, instead of ידעוּן, reads יבּעוּן; the ἀποστάζει [they distil or send forth] of the lxx does not favour this, for it is probably only a corruption of ἐπίσταται, which is found in several MSS the Graec. Venet., which translates ποιμανοῦσι, makes use of a MS which it sometimes misreads. The text does not stand in need of any emendations, but rather of a corrected relation between the clauses, for the relation of 31a with 32b, and of 32a with 31b, strongly commends itself (Hitzig); in that case the explanation lies near: the lips of the righteous find what is acceptable, viz., to God. But this thought in the Mashal language is otherwise expressed (Pro 12:2 and paral.); and also 32a and 32b fit each other as contrasts, if by רצון, as Pro 11:27; Pro 14:9, is to be understood that which is acceptable in its widest generality, equally then in relation to God and man. It is a question whether ידעון means that they have knowledge of it (as one e.g., says ידע ספר, to understand writing, i.e., the reading of it), or that they think thereupon (cf. Pro 27:23). Fundamentally the two ideas, according to the Hebrew conception of the words, lie in each other; for the central conception, perceiving, is biblically equivalent to a delighted searching into or going towards the object. Thus: the lips of the righteous think of that which is acceptable (רצון, cogn. to חן, gracefulness; χάρις, Col 4:6); while the mouth of the godless is mere falsehood, which God (the wisdom of God) hates, and from which discord on all sides arises. We might transfer ידעון to 32b; but this line, interpreted as a clause by itself, is stronger and more pointed (Fl.).

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
The lips - Knowledge is here ascribed to the lips, as it is to the hands, Psa 78:72, because they are conducted by knowledge and wisdom. Acceptable - What is truly worthy of acceptation.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

The lips - Knowledge is here ascribed to the lips, as it is to the hands, Psa 78:72, because they are conducted by knowledge and wisdom. Acceptable - What is truly worthy of acceptation.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
The lips of the righteous know what is acceptable - And what they believe to be most pleasing and most profitable, that they speak, but the wicked man knows as well what is perverse, and that he speaketh forth. As the love of God is not in his heart, so the law of kindness is not on his lips.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

The lips of the righteous know what is acceptable - And what they believe to be most pleasing and most profitable, that they speak, but the wicked man knows as well what is perverse, and that he speaketh forth. As the love of God is not in his heart, so the law of kindness is not on his lips.

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