---
title: "Proverbs 18 - Study King James Bible with keil and delitzsch old testament commentary"
description: "Read Proverbs 18 with keil and delitzsch old testament commentary commentary. 1 Through desire a man, having separated himself, seeketh and intermeddleth with all wisdom. 2 A fool hath no delight in understanding, but that his heart"
image: "/_app/immutable/assets/missing.C7wGMEZ6.jpg"
url: "https://realbiblebelievers.com/study/keil-and-delitzsch-old-testament-commentary/proverbs/18"
---

[ Read](/kjv/proverbs/18)[ Commentary](/study/proverbs/18)[ Interlinear](/interlinear/proverbs/18) Audio

 1 Through desire a man, having separated himself, seeketh *and* intermeddleth with all wisdom.*

 2 A fool hath no delight in understanding, but that his heart may discover itself.

 3 When the wicked cometh, *then* cometh also contempt, and with ignominy reproach.

 4 The words of a man’s mouth *are as* deep waters, *and* the wellspring of wisdom *as* a flowing brook.

 5 *It is* not good to accept the person of the wicked, to overthrow the righteous in judgment.

 6 A fool’s lips enter into contention, and his mouth calleth for strokes.

 7 A fool’s mouth *is* his destruction, and his lips *are* the snare of his soul.

 8 The words of a talebearer *are* as wounds, and they go down into the innermost parts of the belly.***

 9 He also that is slothful in his work is brother to him that is a great waster.

 10 The name of the LORD *is* a strong tower: the righteous runneth into it, and is safe.*

 11 The rich man’s wealth *is* his strong city, and as an high wall in his own conceit.

 12 Before destruction the heart of man is haughty, and before honour *is* humility.

 13 He that answereth a matter before he heareth *it*, it *is* folly and shame unto him.*

 14 The spirit of a man will sustain his infirmity; but a wounded spirit who can bear?

 15 The heart of the prudent getteth knowledge; and the ear of the wise seeketh knowledge.

 16 A man’s gift maketh room for him, and bringeth him before great men.

 17 *He that is* first in his own cause *seemeth* just; but his neighbour cometh and searcheth him.

 18 The lot causeth contentions to cease, and parteth between the mighty.

 19 A brother offended *is harder to be won* than a strong city: and *their* contentions *are* like the bars of a castle.

 20 A man’s belly shall be satisfied with the fruit of his mouth; *and* with the increase of his lips shall he be filled.

 21 Death and life *are* in the power of the tongue: and they that love it shall eat the fruit thereof.

 22 *Whoso* findeth a wife findeth a good *thing*, and obtaineth favour of the LORD.

 23 The poor useth intreaties; but the rich answereth roughly.

 24 A man *that hath* friends must shew himself friendly: and there is a friend *that* sticketh closer than a brother.
 
[Proverbs 17](/study/proverbs/17) [Proverbs 19](/study/proverbs/19)

## Commentary

 To verse 1
 
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 ([Judges 4:11](/kjv/judges/4/11)), and, indeed, obstinately withdraws himself. The construction of יבקּשׁ with ל (also [Job 10:6](/kjv/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 [Proverbs 2:7](/kjv/proverbs/2/7)) is concretely that which furthers and profits. Regarding התגּלּע , *vid*., at [Proverbs 17:14](/kjv/proverbs/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 profitable in the principles and aims, the praxis of the community from which he separates himself. The figure is true to nature: the polemic of the schismatic and the sectary against the existing state of things, is for the most part measureless and hostile.

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