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Selected Verse: Proverbs 26:26 - Strong Concordance

Verse	Translation	Text
Pr 26:26	Strong Concordance	Whose hatred [08135] is covered [03680] by deceit [04860], his wickedness [07451] shall be shewed [01540] before the whole congregation [06951].
	King James	Whose hatred is covered by deceit, his wickedness shall be shewed before the whole congregation.

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]
Deceit will at last be exposed, and the wicked by their own arts often bring on retribution (compare Pro 12:13; Psa 7:16; Psa 9:17, &c.).

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

Deceit will at last be exposed, and the wicked by their own arts often bring on retribution (compare Pro 12:13; Psa 7:16; Psa 9:17, &c.).

Notes on the Bible, by Albert Barnes, [1834]
Better, "Hatred is covered by deceit, but in the midst of the congregation his wickedness will be made manifest," i. e., then, in the time of need, the feigned friendship will pass into open enmity.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
26 Hatred may conceal itself behind deceit: Its wickedness shall be exposed in the assembly. Proverbs which begin with the fut. are rarely to be found, it is true; yet, as we have seen, Pro 12:26, they are sometimes to be met with in the collection. This is one of the few that are of such a character; for that the lxx and others translate ὁ κρύπτων, which gives for רעתו a more appropriate reference, does not require us to agree with Hitzig in reading הכּסה (Pro 12:16, Pro 12:23) - the two clauses rendered fut. stand in the same syntactical relation, as e.g., Job 20:24. Still less can the rendering of במשׁאון by συνίστησι δόλον, by the lxx, induce us to read with Hitzig חרשׁ און, especially since it is doubtful whether the Heb. words which floated before those translators (the lxx) have been fallen upon. משּׁאון (beginning and ending with a formative syllable) is certainly a word of rare formation, to be compared only to מסדּרון, Jdg 3:23; but since the nearest-lying formation משּׁא signifies usury (from נשׁא, to credit) (according to which Symmachus, διὰ λήμματα, to desire gain), it is obvious that the language preferred this double formation for the meaning deceiving, illusion, or, exactly: fraud. It may also be possible to refer it, like משּׁוּאות (vid., under Psa 23:1-6 :18), to שׁוא = שׁאה, to be confused, waste, as this is done by Parchon, Kimchi (Venet. ἐν ἐρημίᾳ), Ralbag, and others; משׁאון, in this sense of deepest concealment, certainly says not a little as the contrast of קהל [an assembly], but ישׁימום [a desert] stood ready for the poet to be used in this sense; he might also have expressed himself as Job 30:3; Job 38:27. The selection of this rare word is better explained if it denotes the superlative of deceit - a course of conduct maliciously directed toward the deception of a neighbour. That is also the impression which the word has made on Jerome (fraudulenter), the Targ. (בּמוּרסתא, in grinding), Luther (to do injury), and according to which it has already been explained, e.g., by C. B. Michaelis and Oetinger ("with dissembled, deceitful nature"). The punctuation of תכסה, Codd. and editions present in three different forms. Buxtorf in his Concordance (also Frst), and the Basel Biblia Rabbinica, have the form תּכסּה; but this is a mistake. Either תּכּסה (Niph.) תּכּסּה (Hithpa., with the same assimilation of the preformative ת as in הכּבּס, Lev 13:55; נכּפּר, Deu 21:8) is to be read; Kimchi, in his Wrterbuch, gives תּכּסּה, which is certainly better supported. A surer contrast of במשׁאון and בקהל remains in our interpretation; only we translate not as Ewald: "hatred seeks to conceal itself by hypocrisy," but: in deceitful work. Also we refer רעתו, not to במשׁאון, but to שׂנאה, for hatred is thought of in connection with its personal representative. We see from 26b that hatred is meant which not only broods over evil, but also carries it into execution. Such hatred may conceal itself in cunningly-contrived deception, yet the wickedness of the hater in the end comes out from behind the mask with the light of publicity.

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

26 Hatred may conceal itself behind deceit:

Its wickedness shall be exposed in the assembly.

Proverbs which begin with the fut. are rarely to be found, it is true; yet, as we have seen, Pro 12:26, they are sometimes to be met with in the collection. This is one of the few that are of such a character; for that the lxx and others translate ὁ κρύπτων, which gives for רעתו a more appropriate reference, does not require us to agree with Hitzig in reading הכּסה (Pro 12:16, Pro 12:23) - the two clauses rendered fut. stand in the same syntactical relation, as e.g., Job 20:24. Still less can the rendering of במשׁאון by συνίστησι δόλον, by the lxx, induce us to read with Hitzig חרשׁ און, especially since it is doubtful whether the Heb. words which floated before those translators (the lxx) have been fallen upon. משּׁאון (beginning and ending with a formative syllable) is certainly a word of rare formation, to be compared only to מסדּרון, Jdg 3:23; but since the nearest-lying formation משּׁא signifies usury (from נשׁא, to credit) (according to which Symmachus, διὰ λήμματα, to desire gain), it is obvious that the language preferred this double formation for the meaning deceiving, illusion, or, exactly: fraud. It may also be possible to refer it, like משּׁוּאות (vid., under Psa 23:1-6 :18), to שׁוא = שׁאה, to be confused, waste, as this is done by Parchon, Kimchi (Venet. ἐν ἐρημίᾳ), Ralbag, and others; משׁאון, in this sense of deepest concealment, certainly says not a little as the contrast of קהל [an assembly], but ישׁימום [a desert] stood ready for the poet to be used in this sense; he might also have expressed himself as Job 30:3; Job 38:27. The selection of this rare word is better explained if it denotes the superlative of deceit - a course of conduct maliciously directed toward the deception of a neighbour. That is also the impression which the word has made on Jerome (fraudulenter), the Targ. (בּמוּרסתא, in grinding), Luther (to do injury), and according to which it has already been explained, e.g., by C. B. Michaelis and Oetinger ("with dissembled, deceitful nature"). The punctuation of תכסה, Codd. and editions present in three different forms. Buxtorf in his Concordance (also Frst), and the Basel Biblia Rabbinica, have the form תּכסּה; but this is a mistake. Either תּכּסה (Niph.) תּכּסּה (Hithpa., with the same assimilation of the preformative ת as in הכּבּס, Lev 13:55; נכּפּר, Deu 21:8) is to be read; Kimchi, in his Wrterbuch, gives תּכּסּה, which is certainly better supported. A surer contrast of במשׁאון and בקהל remains in our interpretation; only we translate not as Ewald: "hatred seeks to conceal itself by hypocrisy," but: in deceitful work. Also we refer רעתו, not to במשׁאון, but to שׂנאה, for hatred is thought of in connection with its personal representative. We see from 26b that hatred is meant which not only broods over evil, but also carries it into execution. Such hatred may conceal itself in cunningly-contrived deception, yet the wickedness of the hater in the end comes out from behind the mask with the light of publicity.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Deceit - With false professions of love.

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¹⁷ The wicked [07563] shall be turned [07725] into hell [07585], and all the nations [01471] that forget [07913] God [0430].

¹⁶ His mischief [05999] shall return [07725] upon his own head [07218], and his violent [02555] dealing shall come down [03381] upon his own pate [06936].

¹³ The wicked [07451] is snared [04170] by the transgression [06588] of his lips [08193]: but the just [06662] shall come out [03318] of trouble [06869].

⁸ Be merciful [03722], O LORD [03068], unto thy people [05971] Israel [03478], whom thou hast redeemed [06299], and lay [05414] not innocent [05355] blood [01818] unto thy people [05971] of Israel's [03478] charge [07130]. And the blood [01818] shall be forgiven [03722] them.

⁵⁵ And the priest [03548] shall look [07200] on the plague [05061], after [0310] that it is washed [03526]: and, behold, if the plague [05061] have not changed [02015] his colour [05869], and the plague [05061] be not spread [06581]; it is unclean [02931]; thou shalt burn [08313] it in the fire [0784]; it is fret [06356] inward, whether it be bare within [07146] or without [01372].

²⁷ To satisfy [07646] the desolate [07722] and waste [04875] ground; and to cause the bud [04161] of the tender herb [01877] to spring forth [06779]?

³ For want [02639] and famine [03720] they were solitary [01565]; fleeing [06207] into the wilderness [06723] in former time [0570] desolate [07722] and waste [04875].

¹ A Psalm [04210] of David [01732]. The LORD [03068] is my shepherd [07462]; I shall not want [02637].
² He maketh me to lie down [07257] in green [01877] pastures [04999]: he leadeth [05095] me beside the still [04496] waters [04325].
³ He restoreth [07725] my soul [05315]: he leadeth [05148] me in the paths [04570] of righteousness [06664] for his name's [08034] sake.
⁴ Yea, though I walk [03212] through the valley [01516] of the shadow of death [06757], I will fear [03372] no evil [07451]: for thou art with me; thy rod [07626] and thy staff [04938] they comfort [05162] me.
⁵ Thou preparest [06186] a table [07979] before [06440] me in the presence of mine enemies [06887]: thou anointest [01878] my head [07218] with oil [08081]; my cup [03563] runneth over [07310].
⁶ Surely goodness [02896] and mercy [02617] shall follow [07291] me all the days [03117] of my life [02416]: and I will dwell [03427] in the house [01004] of the LORD [03068] for ever [0753] [03117].

²³ Then Ehud [0164] went forth [03318] through the porch [04528], and shut [05462] the doors [01817] of the parlour [05944] upon him, and locked [05274] them.

²⁴ He shall flee [01272] from the iron [01270] weapon [05402], and the bow [07198] of steel [05154] shall strike him through [02498].

²³ A prudent [06175] man [0120] concealeth [03680] knowledge [01847]: but the heart [03820] of fools [03684] proclaimeth [07121] foolishness [0200].

¹⁶ A fool's [0191] wrath [03708] is presently [03117] known [03045]: but a prudent [06175] man covereth [03680] shame [07036].

²⁶ The righteous [06662] is more excellent [08446] than his neighbour [07453]: but the way [01870] of the wicked [07563] seduceth [08582] them.