Click
here to show/hide instructions.
Instructions on how to use the page:
The commentary for the selected verse is is displayed below.
All commentary was produced against the King James, so the same verse from that translation may appear as well. Hovering your mouse over a commentary's scripture reference attempts to show those verses.
Use the browser's back button to return to the previous page.
Or you can also select a feature from the Just Verses menu appearing at the top of the page.
Selected Verse: Proverbs 15:7 - Strong Concordance
Verse |
Translation |
Text |
Pr 15:7 |
Strong Concordance |
The lips [08193] of the wise [02450] disperse [02219] knowledge [01847]: but the heart [03820] of the foolish [03684] doeth not so. |
|
King James |
The lips of the wise disperse knowledge: but the heart of the foolish doeth not so. |
Summary Of Commentaries Associated With The Selected Verse
A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
(Compare Pro 10:20-21).
heart . . . not so--not right, or vain. |
Notes on the Bible, by Albert Barnes, [1834] |
Not so - The word translated "so" is taken by some in its etymological force as "strong," "firm," and the passage is rendered "the heart of the fool disperseth (supplied from the first clause) what is weak and unsteady," i. e., "falsehood and unwisdom." The Septuagint takes it as an adjective, "the heart of the fool is unstedfast." The phrase as it stands in the King James Version is, however, of frequent occurrence Gen 48:18; Exo 10:11; Num 12:7. |
Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78] |
A second series which begins with a proverb of the power of human speech, and closes with proverbs of the advantages and disadvantages of wealth.
Pro 15:7
7 The lips of the wise spread knowledge;
But the direction is wanting to the heart of fools.
It is impossible that לא־כן can be a second object. accus. dependent on יזרוּ (dispergunt, not יצּרוּ, Pro 20:28; φυλάσσουσι, as Symmachus translates): but the heart of fools is unrighteous (error or falsehood) (Hitzig after Isa 16:6); for then why were the lips of the wise and the heart of the fools mentioned? לא־כן also does not mean οὐχ οὕτως (an old Greek anonymous translation, Jerome, Targ., Venet., Luther): the heart of the fool is quite different from the heart of the wise man, which spreads abroad knowledge (Zckler), for it is not heart and heart, but lip and heart, that are placed opposite to each other. Better the lxx οὐκ ἀσφαλεῖς, and yet better the Syr. lo kinı̂n (not right, sure). We have seen, at Pro 11:19, that כן as a participial adj. means standing = being, continuing, or also standing erect = right, i.e., rightly directed, or having the right direction; כּן־צדקה means there conducting oneself rightly, and thus genuine rectitude. What, after 7a, is more appropriate than to say of the heart of the fool, that it wants the receptivity for knowledge which the lips of the wise scatter abroad? The heart of the fool is not right, it has not the right direction, is crooked and perverse, has no mind for wisdom; and that which proceeds from the wise, therefore, finds with him neither estimation nor acceptance.
Pro 15:8
8 The sacrifice of the godless is an abhorrence to Jahve;
But the prayer of the upright is His delight.
Although the same is true of the prayer of the godless that is here said of their sacrifice, and of the sacrifice of the righteous that is here said of their prayer (vid., Pro 28:9, and cf. Psa 4:6 with Psa 27:6), yet it is not by accident that here (line first = Pro 21:27) the sacrifice is ascribed to the godless and the prayer to the upright. The sacrifice, as a material and legally-required performance, is much more related to dead works than prayer freely completing itself in the word, the most direct expression of the personality, which, although not commanded by the law, because natural to men, as such is yet the soul of all sacrifices; and the Chokma, like the Psalms and Prophets, in view of the ceremonial service which had become formal and dead in the opus operatum, is to such a degree penetrated by the knowledge of the incongruity of the offering up of animals and of plants, with the object in view, that a proverb like "the sacrifice of the righteous is pleasing to God" never anywhere occurs; and if it did occur without being expressly and unavoidably referred to the legal sacrifice, it would have to be understood rather after Psa 51:18. than Ps. 51:20f., rather after Sa1 15:22 than after Psa 66:13-15. זבח, which, when it is distinguished from עולה, means (cf. Pro 7:14) the sacrifice only in part coming to the altar, for the most part applied to a sacrificial feast, is here the common name for the bloody, and, per synecdochen, generally the legally-appointed sacrifice, consisting in external offering. The לרצין, Lev 1:3, used in the Tra of sacrifices, is here, as at Ps. 19:15, transferred to prayer. The fundamental idea of the proverb is, that sacrifices well-pleasing to God, prayers acceptable to God (that are heard, Pro 15:29), depend on the relations in which the heart and life of the man stand to God.
Pro 15:9
Another proverb with the key-word תועבת
An abomination to Jahve is the way of the godless;
But He loveth him who searcheth after righteousness.
The manner and rule of life is called the way. מרדּף is the heightening of רדף, Pro 21:21, and can be used independently in bonam, as well as in malam partem (Pro 11:19, cf. Pro 13:21). Regarding the form יאהב, vid., Fleischer in Deutsch. Morgenl. Zeitsch. xv. 382.
Pro 15:10
10 Sharp correction is for him who forsaketh the way;
Whoever hateth instruction shall die.
The way, thus absolute, is the God-pleasing right way (Pro 2:13), the forsaking of which is visited with the punishment of death, because it is that which leadeth unto life (Pro 10:17). And that which comes upon them who leave it is called מוּסר רע, castigatio dura, as much as to say that whoever does not welcome instruction, whoever rejects it, must at last receive it against his will in the form of peremptory punishment. The sharp correction (cf. Isa 28:28, Isa 28:19) is just the death under which he falls who accepts of no instruction (Pro 5:23), temporal death, but that as a token of wrath which it is not for the righteous (Pro 14:32).
Pro 15:11
11 The underworld [Sheol] and the abyss are before Jahve;
But how much more the hearts of the children of men!
A syllogism, a minori ad majus, with אף כּי (lxx τῶς οὐχὶ καὶ, Venet. μᾶλλον οὖν), like 12:32.
(Note: In Rabbin. this concluding form is called קל וחמר (light and heavy over against one another), and דּין (judgment, viz., from premisses, thus conclusion), κατ ̓ ἐξ. Instead of the biblical אף כי, the latter form of the language has כּל־שׁכּן (all speaks for it that it is so), על־אחת כּמּה וכמּה (so much the more), אינו דּין, or also קל וחמר (as minori ad majus = quanto magis); vid., the Hebr. Rmerbrief, p. 14.)
אבדּון has a meaning analogous to that of τάρταρος (cf. ταρταροῦν, Pe2 2:4, to throw down into the τάρταρος), which denotes the lowest region of Hades (שׁאול תּחתּית or תּחתּיּה 'שׁ), and also in general, Hades. If אבדון and מות are connected, Job 37:22, and if אבדון is the parallel word to קבר, Psa 88:12, or also to שׁאול, as in the passage similar to this proverb, Job 26:6 (cf. Job 38:17): "Shel is naked before Him, and Abaddon has no covering;" since אבדון is the general name of the underworld, including the grave, i.e., the inner place of the earth which receives the body of the dead, as the kingdom of the dead, lying deeper, does the soul. But where, as here and at Pro 27:10, שׁאול and אבדון stand together, they are related to each other, as ᾅδης and ταρταρος or ἅβυσσος, Rev 9:11 : אבדון is the lowest hell, the place of deepest descent, of uttermost destruction. The conclusion which is drawn in the proverb proceeds from the supposition that in the region of creation there is nothing more separated, and by a wide distance, from God, than the depth, and especially the undermost depth, of the realm of the dead. If now God has this region in its whole compass wide open before Him, if it is visible and thoroughly cognisable by Him (נגד, acc. adv.: in conspectu, from נגד, eminere, conspicuum esse) - for He is also present in the underworld, Psa 139:8 - then much more will the hearts of the children of men be open, the inward thoughts of men living and acting on the earth being known already from their expressions. Man sees through man, and also himself, never perfectly; but the Lord can try the heart and prove the reins, Jer 17:10. What that means this proverb gives us to understand, for it places over against the hearts of men nothing less than the depths of the underworld in eternity.
Pro 15:12
12 The scorner liketh not that one reprove him,
To wise men he will not go.
The inf. absol., abruptly denoting the action, may take the place of the object, as here (cf. Job 9:18; Isa 42:24), as well as of the subject (Pro 25:27, Job 6:25). Thus הוכיח is (Pro 9:7) construed with the dat. obj. Regarding the probable conclusion which presents itself from passages such as Pro 15:12 and Pro 13:20, as to the study of wisdom in Israel, vid., p. 39. Instead of אל, we read, Pro 13:20 (cf. Pro 22:24), את־; for לכת את־ means to have intercourse with one, to go a journey with one (Mal 2:6, cf. Gen 5:24, but not Sa2 15:22, where we are to translate with Keil), according to which the lxx has here μετὰ δὲ σοφῶν οὐχ ὁμιλήσει. The mocker of religion and of virtue shuns the circle of the wise, for he loves not to have his treatment of that which is holy reproved, nor to be convicted of his sin against truth; he prefers the society where his frivolity finds approbation and a response.
Pro 15:13
13 A joyful heart maketh the countenance cheerful;
But in sorrow of the heart the spirit is broken.
The expression of the countenance, as well as the spiritual habitus of a man, is conditioned by the state of the heart. A joyful heart maketh the countenance טוב, which means friendly, but here happy-looking = cheerful (for טוב ro is the most general designation of that which makes an impression which is pleasant to the senses or to the mind); on the contrary, with sorrow of heart (עצּבת, constr. of עצּבת, Pro 10:10, as חטאת = חטּאת, from חטּאה) there is connected a stricken, broken, downcast heart; the spiritual functions of the man are paralyzed; self-confidence, without which energetic action is impossible, is shattered; he appears discouraged, whereby רוּח is thought of as the power of self-consciousness and of self-determination, but לב, as our "Gemt" [animus], as the oneness of thinking and willing, and thus as the seat of determination, which decides the intellectual-corporeal life-expression of the man, or without being able to be wholly restrained, communicates itself to them. The ב of וּבעצּבת is, as Pro 15:16., Pro 16:8; Pro 17:1, meant in the force of being together or along with, so that רוּח נכאה do not need to be taken separate from each other as subject and predicate: the sense of the noun-clause is in the ב, as e.g., also Pro 7:23 (it is about his life, i.e., it concerns his life). Elsewhere the crushed spirit, like the broken heart, is equivalent to the heart despairing in itself and prepared for grace. The heart with a more clouded mien may be well, for sorrow has in it a healing power (Ecc 7:3). But here the matter is the general psychological truth, that the corporeal and spiritual life of man has its regulator in the heart, and that the condition of the heart leaves its stamp on the appearance and on the activity of the man. The translation of the רוח נכאה by "oppressed breath" (Umbreit, Hitzig) is impossible; the breath cannot be spoken of as broken.
Pro 15:14
14 The heart of the understanding seeketh after knowledge,
And the mouth of fools practiseth folly.
Luther interprets רעה as metaphor. for to govern, but with such ethical conceptions it is metaphor. for to be urgently circumspect about anything (vid., Pro 13:20), like Arab. ra'y and r'âyt, intentional, careful, concern about anything. No right translation can be made of the Chethib פני, which Schultens, Hitzig, Ewald, and Zckler prefer; the predicate can go before the פּני, after the Semitic rule in the fem. of the sing., Sa2 10:9, cf. Job 16:16, Chethib, but cannot follow in the masc. of the sing.; besides, the operations of his look and aspect are ascribed to his face, but not spiritual functions as here, much more to the mouth, i.e., to the spirit speaking through it. The heart is within a man, and the mouth without; and while the former gives and takes, the latter is always only giving out. In Pro 18:15, where a synonymous distich is formed from the antithetic distich, the ear, as hearing, is mentioned along with the heart as appropriating. נבון is not an adj., but is gen., like צדיק, 28a (opp. ופי). חכם, Pro 16:23. The φιλοσοφία of the understanding is placed over against the μωρολογία of the fools. The lxx translates καρδία ὀρθὴ ζητεῖ αἲσθησιν (cf. Pro 14:10, καρδία ἀδρὸς αἰσθητική); it uses this word after the Hellenistic usus loq. for דעת, of experimental knowledge.
Pro 15:15
15 All the days of the afflicted are evil;
But he who is of a joyful heart hath a perpetual feast.
Regarding עני (the afflicted), vid., 21b. They are so called on whom a misfortune, or several of them, press externally or internally. If such an one is surrounded by ever so many blessings, yet is his life day by day a sad one, because with each new day the feeling of his woe which oppresses him renews itself; whoever, on the contrary, is of joyful heart (gen. connection as Pro 11:13; Pro 12:8), such an one (his life) is always a feast, a banquet (not משׁתּה, as it may be also pointed, but משׁתּה and תּמיד thus adv., for it is never adj.; the post-bib. usage is תּמידין for עולות תּמיד). Hitzig (and also Zckler) renders 15b: And (the days) of one who is of a joyful heart are.... Others supply לו (cf. Pro 27:7), but our rendering does not need that. We have here again an example of that attribution (Arab. isnâd) in which that which is attributed (musnad) is a condition (hal) of a logical subject (the musnad ilêhi), and thus he who speaks has this, not in itself, but in the sense of the condition; the inwardly cheerful is feasts evermore, i.e., the condition of such an one is like a continual festival. The true and real happiness of a man is thus defined, not by external things, but by the state of the heart, in which, in spite of the apparently prosperous condition, a secret sorrow may gnaw, and which, in spite of an externally sorrowful state, may be at peace, and be joyfully confident in God.
Pro 15:16
16 Better is little with the fear of Jahve,
Than great store and trouble therewith.
The ב in both cases the lxx rightly renders by μετά. How מהוּמה (elsewhere of wild, confused disorder, extreme discord) is meant of store and treasure, Psa 39:7 shows: it is restless, covetous care and trouble, as the contrast of the quietness and contentment proceeding from the fear of God, the noisy, wild, stormy running and hunting about of the slave of mammon. Theodotion translates the word here, as Aquila and Symmachus elsewhere, by words which correspond (φαγέδαινα = φάγαινα or ἀχορτασία) with the Syr. יענותא, greed or insatiability.
Pro 15:17
17 Better a dish of cabbage, and love with it,
Than a fatted ox together with hatred.
With בו is here interchanged שׁם, which, used both of things and of persons, means to be there along with something. Both have the Dag. forte conj., cf. to the contrary, Deu 30:20; Mic 1:11; Deu 11:22; the punctuation varies, if the first of the two words is a n. actionis ending in ה. The dish (portion) is called ארחה, which the lxx and other Greek versions render by ξενισμός, entertainment, and thus understand it of that which is set before a guest, perhaps rightly so, for the Arab. ârrakh (to date, to determine), to which it is compared by Gesenius and Dietrich, is equivalent to warrh, a denom. of the name of the moon. Love and hatred are, according to circumstances, the disposition of the host, or of the participant, the spirit of the family:
Cum dat oluscula mensa minuscula pace quiet,
Ne pete grandia lautaque prandia lite repleta. |
Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
Disperse - Freely communicate to others what they know. |
20 The tongue [03956] of the just [06662] is as choice [0977] silver [03701]: the heart [03820] of the wicked [07563] is little worth [04592].
21 The lips [08193] of the righteous [06662] feed [07462] many [07227]: but fools [0191] die [04191] for want [02638] of wisdom [03820].
7 My servant [05650] Moses [04872] is not so, who is faithful [0539] in all mine house [01004].
11 Not so: go [03212] now ye that are men [01397], and serve [05647] the LORD [03068]; for that ye did desire [01245]. And they were driven out [01644] from Pharaoh's [06547] presence [06440].
18 And Joseph [03130] said [0559] unto his father [01], Not so, my father [01]: for this is the firstborn [01060]; put [07760] thy right hand [03225] upon his head [07218].
22 For if ye shall diligently [08104] keep [08104] all these commandments [04687] which I command [06680] you, to do [06213] them, to love [0157] the LORD [03068] your God [0430], to walk [03212] in all his ways [01870], and to cleave [01692] unto him;
11 Pass ye away [05674], thou inhabitant [03427] of Saphir [08208], having thy shame [01322] naked [06181]: the inhabitant [03427] of Zaanan [06630] came not forth [03318] in the mourning [04553] of Bethezel [01018]; he shall receive [03947] of you his standing [05979].
20 That thou mayest love [0157] the LORD [03068] thy God [0430], and that thou mayest obey [08085] his voice [06963], and that thou mayest cleave [01692] unto him: for he is thy life [02416], and the length [0753] of thy days [03117]: that thou mayest dwell [03427] in the land [0127] which the LORD [03068] sware [07650] unto thy fathers [01], to Abraham [085], to Isaac [03327], and to Jacob [03290], to give [05414] them.
17 Better [02896] is a dinner [0737] of herbs [03419] where love [0160] is, than a stalled [075] ox [07794] and hatred [08135] therewith.
7 And now, Lord [0136], what wait [06960] I for? my hope [08431] is in thee.
16 Better [02896] is little [04592] with the fear [03374] of the LORD [03068] than great [07227] treasure [0214] and trouble [04103] therewith.
7 The full [07649] soul [05315] loatheth [0947] an honeycomb [05317]; but to the hungry [07457] soul [05315] every bitter thing [04751] is sweet [04966].
8 A man [0376] shall be commended [01984] according [06310] to his wisdom [07922]: but he that is of a perverse [05753] heart [03820] shall be despised [0937].
13 A talebearer [01980] [07400] revealeth [01540] secrets [05475]: but he that is of a faithful [0539] spirit [07307] concealeth [03680] the matter [01697].
15 All the days [03117] of the afflicted [06041] are evil [07451]: but he that is of a merry [02896] heart [03820] hath a continual [08548] feast [04960].
10 The heart [03820] knoweth [03045] his own [05315] bitterness [04787]; and a stranger [02114] doth not intermeddle [06148] with his joy [08057].
23 The heart [03820] of the wise [02450] teacheth [07919] his mouth [06310], and addeth [03254] learning [03948] to his lips [08193].
15 The heart [03820] of the prudent [0995] getteth [07069] knowledge [01847]; and the ear [0241] of the wise [02450] seeketh [01245] knowledge [01847].
16 My face [06440] is foul [02560] with weeping [01065], and on my eyelids [06079] is the shadow of death [06757];
9 When Joab [03097] saw [07200] that the front [06440] of the battle [04421] was against him before [06440] and behind [0268], he chose [0977] of all the choice [0977] men of Israel [03478], and put them in array [06186] against [07125] the Syrians [0758]:
20 He that walketh [01980] with wise [02450] men shall be wise [02449]: but a companion [07462] of fools [03684] shall be destroyed [07321].
14 The heart [03820] of him that hath understanding [0995] seeketh [01245] knowledge [01847]: but the mouth [06310] [06440] of fools [03684] feedeth [07462] on foolishness [0200].
3 Sorrow [03708] is better [02896] than laughter [07814]: for by the sadness [07455] of the countenance [06440] the heart [03820] is made better [03190].
23 Till a dart [02671] strike [06398] through his liver [03516]; as a bird [06833] hasteth [04116] to the snare [06341], and knoweth [03045] not that it is for his life [05315].
1 Better [02896] is a dry [02720] morsel [06595], and quietness [07962] therewith, than an house [01004] full [04392] of sacrifices [02077] with strife [07379].
8 Better [02896] is a little [04592] with righteousness [06666] than great [07230] revenues [08393] without right [04941].
16 Better [02896] is little [04592] with the fear [03374] of the LORD [03068] than great [07227] treasure [0214] and trouble [04103] therewith.
10 He that winketh [07169] with the eye [05869] causeth [05414] sorrow [06094]: but a prating [08193] fool [0191] shall fall [03832].
13 A merry [08056] heart [03820] maketh a cheerful [03190] countenance [06440]: but by sorrow [06094] of the heart [03820] the spirit [07307] is broken [05218].
22 And David [01732] said [0559] to Ittai [0863], Go [03212] and pass over [05674]. And Ittai [0863] the Gittite [01663] passed over [05674], and all his men [0582], and all the little ones [02945] that were with him.
24 And Enoch [02585] walked [01980] with God [0430]: and he was not; for God [0430] took [03947] him.
6 The law [08451] of truth [0571] was in his mouth [06310], and iniquity [05766] was not found [04672] in his lips [08193]: he walked [01980] with me in peace [07965] and equity [04334], and did turn [07725] many [07227] away [07725] from iniquity [05771].
24 Make no friendship [07462] with an angry [0639] man [01167]; and with a furious [02534] man [0376] thou shalt not go [0935]:
20 He that walketh [01980] with wise [02450] men shall be wise [02449]: but a companion [07462] of fools [03684] shall be destroyed [07321].
20 He that walketh [01980] with wise [02450] men shall be wise [02449]: but a companion [07462] of fools [03684] shall be destroyed [07321].
12 A scorner [03887] loveth [0157] not one that reproveth [03198] him: neither will he go [03212] unto the wise [02450].
7 He that reproveth [03256] a scorner [03887] getteth [03947] to himself shame [07036]: and he that rebuketh [03198] a wicked [07563] man getteth himself a blot [03971].
25 How forcible [04834] are right [03476] words [0561]! but what doth your arguing [03198] reprove [03198]?
27 It is not good [02896] to eat [0398] much [07235] honey [01706]: so for men to search [02714] their own glory [03519] is not glory [03519].
24 Who gave [05414] Jacob [03290] for a spoil [04933] [04882], and Israel [03478] to the robbers [0962]? did not the LORD [03068], he against whom [02098] we have sinned [02398]? for they would [014] not walk [01980] in his ways [01870], neither were they obedient [08085] unto his law [08451].
18 He will not suffer [05414] me to take [07725] my breath [07307], but filleth [07646] me with bitterness [04472].
12 A scorner [03887] loveth [0157] not one that reproveth [03198] him: neither will he go [03212] unto the wise [02450].
10 I the LORD [03068] search [02713] the heart [03820], I try [0974] the reins [03629], even to give [05414] every man [0376] according to his ways [01870], and according to the fruit [06529] of his doings [04611].
8 If I ascend up [05266] into heaven [08064], thou art there: if I make my bed [03331] in hell [07585], behold, thou art there.
11 And [2532] they had [2192] a king [935] over [1909] them [848], which is the angel [32] of the bottomless pit [12], whose [846] name [3686] in the Hebrew tongue [1447] is Abaddon [3], but [2532] in [1722] the Greek tongue [1673] hath [2192] his name [3686] Apollyon [623].
10 Thine own friend [07453], and thy father's [01] friend [07453], forsake [05800] not; neither go [0935] into thy brother's [0251] house [01004] in the day [03117] of thy calamity [0343]: for better [02896] is aneighbour [07934] that is near [07138] than a brother [0251] far off [07350].
17 Have the gates [08179] of death [04194] been opened [01540] unto thee? or hast thou seen [07200] the doors [08179] of the shadow of death [06757]?
6 Hell [07585] is naked [06174] before him, and destruction [011] hath no covering [03682].
12 Shall thy wonders [06382] be known [03045] in the dark [02822]? and thy righteousness [06666] in the land [0776] of forgetfulness [05388]?
22 Fair weather [02091] cometh [0857] out of the north [06828]: with God [0433] is terrible [03372] majesty [01935].
4 For [1063] if [1487] God [2316] spared [5339] not [3756] the angels [32] that sinned [264], but [235] cast them down to hell [5020], and delivered [3860] them into chains [4577] of darkness [2217], to be reserved [5083] unto [1519] judgment [2920];
11 Hell [07585] and destruction [011] are before the LORD [03068]: how much more then the hearts [03826] of the children [01121] of men [0120]?
32 The wicked [07563] is driven away [01760] in his wickedness [07451]: but the righteous [06662] hath hope [02620] in his death [04194].
23 He shall die [04191] without instruction [04148]; and in the greatness [07230] of his folly [0200] he shall go astray [07686].
19 From the time [01767] that it goeth forth [05674] it shall take [03947] you: for morning [01242] by morning [01242] shall it pass over [05674], by day [03117] and by night [03915]: and it shall be a vexation [02113] only to understand [0995] the report [08052].
28 Bread [03899] corn is bruised [01854]; because he will not ever [05331] be threshing [0156] [01758] it, nor break [02000] it with the wheel [01536] of his cart [05699], nor bruise [01854] it with his horsemen [06571].
17 He is in the way [0734] of life [02416] that keepeth [08104] instruction [04148]: but he that refuseth [05800] reproof [08433] erreth [08582].
13 Who leave [05800] the paths [0734] of uprightness [03476], to walk [03212] in the ways [01870] of darkness [02822];
10 Correction [04148] is grievous [07451] unto him that forsaketh [05800] the way [0734]: and he that hateth [08130] reproof [08433] shall die [04191].
21 Evil [07451] pursueth [07291] sinners [02400]: but to the righteous [06662] good [02896] shall be repayed [07999].
19 As righteousness [06666] tendeth to life [02416]: so he that pursueth [07291] evil [07451] pursueth it to his own death [04194].
21 He that followeth [07291] after righteousness [06666] and mercy [02617] findeth [04672] life [02416], righteousness [06666], and honour [03519].
9 The way [01870] of the wicked [07563] is an abomination [08441] unto the LORD [03068]: but he loveth [0157] him that followeth [07291] after righteousness [06666].
29 The LORD [03068] is far [07350] from the wicked [07563]: but he heareth [08085] the prayer [08605] of the righteous [06662].
3 If his offering [07133] be a burnt sacrifice [05930] of the herd [01241], let him offer [07126] a male [02145] without blemish [08549]: he shall offer [07126] it of his own voluntary will [07522] at the door [06607] of the tabernacle [0168] of the congregation [04150] before [06440] the LORD [03068].
14 I have peace [08002] offerings [02077] with me; this day [03117] have I payed [07999] my vows [05088].
13 I will go [0935] into thy house [01004] with burnt offerings [05930]: I will pay [07999] thee my vows [05088],
14 Which my lips [08193] have uttered [06475], and my mouth [06310] hath spoken [01696], when I was in trouble [06862].
15 I will offer [05927] unto thee burnt sacrifices [05930] of fatlings [04220], with the incense [07004] of rams [0352]; I will offer [06213] bullocks [01241] with goats [06260]. Selah [05542].
22 And Samuel [08050] said [0559], Hath the LORD [03068] as great delight [02656] in burnt offerings [05930] and sacrifices [02077], as in obeying [08085] the voice [06963] of the LORD [03068]? Behold, to obey [08085] is better [02896] than sacrifice [02077], and to hearken [07181] than the fat [02459] of rams [0352].
18 Do good [03190] in thy good pleasure [07522] unto Zion [06726]: build [01129] thou the walls [02346] of Jerusalem [03389].
27 The sacrifice [02077] of the wicked [07563] is abomination [08441]: how much more, when he bringeth [0935] it with a wicked mind [02154]?
6 And now shall mine head [07218] be lifted up [07311] above mine enemies [0341] round about [05439] me: therefore will I offer [02076] in his tabernacle [0168] sacrifices [02077] of joy [08643]; I will sing [07891], yea, I will sing praises [02167] unto the LORD [03068].
6 There be many [07227] that say [0559], Who will shew [07200] us any good [02896]? LORD [03068], lift thou up [05375] the light [0216] of thy countenance [06440] upon us.
9 He that turneth away [05493] his ear [0241] from hearing [08085] the law [08451], even his prayer [08605] shall be abomination [08441].
8 The sacrifice [02077] of the wicked [07563] is an abomination [08441] to the LORD [03068]: but the prayer [08605] of the upright [03477] is his delight [07522].
19 As righteousness [06666] tendeth to life [02416]: so he that pursueth [07291] evil [07451] pursueth it to his own death [04194].
6 We have heard [08085] of the pride [01347] of Moab [04124]; he is very [03966] proud [01341]: even of his haughtiness [01346], and his pride [01347], and his wrath [05678]: but his lies [0907] shall not be so.
28 Mercy [02617] and truth [0571] preserve [05341] the king [04428]: and his throne [03678] is upholden [05582] by mercy [02617].
7 The lips [08193] of the wise [02450] disperse [02219] knowledge [01847]: but the heart [03820] of the foolish [03684] doeth not so.