Proverbs 4:24
Parallel Verses
English Standard Version
Put away from you crooked speech, and put devious talk far from you.

King James Bible
Put away from thee a froward mouth, and perverse lips put far from thee.

American Standard Version
Put away from thee a wayward mouth, And perverse lips put far from thee.

Douay-Rheims Bible
Remove from thee a froward mouth, and let detracting lips be far from thee.

English Revised Version
Put away from thee a froward mouth, and perverse lips put far from thee.

Webster's Bible Translation
Put away from thee a froward mouth, and perverse lips put far from thee.

Proverbs 4:24 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The two ways that lie for his choice before the youth, are distinguished from one another as light is from darkness:

18 And the path of the just is like the brightness of the morning light,

     Which shines more and more till the perfect day.

19 The way of the wicked is deep darkness,

     They know not at what they stumble.

The Hebr. style is wont to conceal in its Vav (ו) diverse kinds of logical relations, but the Vav of 18a may suitably stand before 19a, where the discontinuance of this contrast of the two ways is unsuitable. The displacing of a Vav from its right position is not indeed without example (see under Psalm 16:3); but since Proverbs 4:19 joins itself more easily than Proverbs 4:18 to Proverbs 4:17 without missing a particle, thus it is more probable that the two verses are to be transposed, than that the ו of וארח (Proverbs 4:17) is to be prefixed to דּרך (Proverbs 4:18). Sinning, says Proverbs 4:16, has become to the godless as a second nature, so that they cannot sleep without it; they must continually be sinning, adds Proverbs 4:17, for thus and not otherwise do they gain for themselves their daily bread. With reference to this fearful self-perversion to which wickedness has become a necessity and a condition of life, the poet further says that the way of the godless is כּאפלה,

(Note: In good MSS and printed copies the כ has the Pathach, as Kimchi states the rule in Michlol 45a: כל כּאפלה פתח, כל כּאבנים פתח.)

as deep darkness, as the entire absence of light: it cannot be otherwise than that they fall, but they do not at all know whereat they fall, for they do not at all know wickedness as such, and have no apprehension of the punishment which from an inward necessity it brings along with it; on the contrary, the path of the just is in constantly increasing light - the light of knowledge, and the light of true happiness which is given

(Note: Hitzig inverts the order of Proverbs 4:18 and Proverbs 4:19, and connects the כּי of 16a immediately with Proverbs 4:19 (for the way of the wicked...). He moreover regards Proverbs 4:16, Proverbs 4:17 as an interpolation, and explains Proverbs 4:16 as a gloss transforming the text of Proverbs 4:19. "That the wicked commit wickedness," says Hitzig, "is indeed certain (1 Samuel 24:14), and the warning of Proverbs 4:15 ought not to derive its motive from their energy in sinning." But the warning against the way of the wicked is founded not on their energy in sinning, but on their bondage to sin: their sleep, their food and drink - their life both when they sleep and when they wake - is conditioned by sin and is penetrated by sin. This foundation of the warning furnishes what is needed, and is in nothing open to objection. And that in Proverbs 4:16 and Proverbs 4:19 לא ירעוּ and לא ידעוּ, יכשׁולוּ and יכּשׁלוּ, נגזלה and כּאפלה seem to be alike, does not prove that Proverbs 4:16 originated as a parallel text from Proverbs 4:19 - in the one verse as in the other the thoughts are original.)

in and with knowledge. On בּמּה vid., under Isaiah 2:22; it is מכשׁול, σκάνδαλον, that is meant, stumbling against which (cf. Leviticus 26:37) they stumble to their fall. נגהּ,

(Note: Bttcher, under 2 Samuel 23:4, explains נגהּ of the brightness striking against, conquering (cf. נגח, נגף) the clouds; but ferire or percutere lies nearer (cf. נגע, Ezekiel 17:10, נכה, Psalm 121:6, and the Arab. darb, used of strong sensible impressions), as Silius, iv. 329, says of the light: percussit lumine campos.)

used elsewhere than in the Bible, means the morning star (Venus), (Sirach 50:4, Syr.); when used in the Bible it means the early dawn, the light of the rising sun, the morning light, 2 Samuel 23:4; Isaiah 62:1, which announces itself in the morning twilight, Daniel 6:20. The light of this morning sunshine is הולך ואור, going and shining, i.e., becoming ever brighter. In the connection of הולך ואור it might be a question whether אור is regarded as gerundive (Genesis 8:3, Genesis 8:5), or as participle (2 Samuel 16:5; Jeremiah 41:6), or as a participial adjective (Genesis 26:13; Judges 4:24); in the connection of הלוך ואור, on the contrary, it is unquestionably the gerundive: the partic. denoting the progress joins itself either with the partic., Jonah 1:11, or with the participial adjective, 2 Samuel 3:1; 2 Chronicles 17:12, or with another adjective formation, 2 Samuel 15:12; Esther 9:4 (where וגדול after וגדל of other places appears to be intended as an adjective, not after 2 Samuel 5:10 as gerundive). Thus ואור, as also וטוב, 1 Samuel 2:26, will be participial after the form בּושׁ, being ashamed (Ges. 72, 1); cf. בּוס, Zechariah 10:5, קום, 2 Kings 16:7. "נכון היּום quite corresponds to the Greek τὸ σταθηρὸν τῆς ἡμέρας, ἡ σταθηρὰ μεσημβρία (as one also says τὸ σταθηρὸν τῆς νυκτός), and to the Arabic qâ'mt ‛l-nhâr and qâ'mt ‛l-dhyrt. The figure is probably derived from the balance (cf. Lucan's Pharsalia, lib. 9: quam cardine summo Stat librata dies): before and after midday the tongue on the balance of the day bends to the left and to the right, but at the point of midday it stands directly in the midst" (Fleischer). It is the midday time that is meant, when the clearness of the day has reached its fullest intensity - the point between increasing and decreasing, when, as we are wont to say, the sun stands in the zenith ( equals Arab. samt, the point of support, i.e., the vertex). Besides Mark 4:28, there is no biblical passage which presents like these two a figure of gradual development. The progress of blissful knowledge is compared to that of the clearness of the day till it reaches its midday height, having reached to which it becomes a knowing of all in God, Proverbs 28:5; 1 John 2:20.

Proverbs 4:24 Parallel Commentaries

Treasury of Scripture Knowledge

put

Job 11:14 If iniquity be in your hand, put it far away, and let not wickedness dwell in your tabernacles.

Ezekiel 18:31 Cast away from you all your transgressions, whereby you have transgressed; and make you a new heart and a new spirit...

Ephesians 4:25-31 Why putting away lying, speak every man truth with his neighbor: for we are members one of another...

Colossians 3:8 But now you also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth.

James 1:21,26 Why lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word...

1 Peter 2:1 Why laying aside all malice, and all guile, and hypocrisies, and envies, all evil speakings,

Proverbs 8:8,13 All the words of my mouth are in righteousness; there is nothing fraudulent or perverse in them...

Proverbs 17:20 He that has a fraudulent heart finds no good: and he that has a perverse tongue falls into mischief.

1 Timothy 6:5 Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw yourself.

Cross References
Proverbs 4:25
Let your eyes look directly forward, and your gaze be straight before you.

Proverbs 6:12
A worthless person, a wicked man, goes about with crooked speech,

Proverbs 10:32
The lips of the righteous know what is acceptable, but the mouth of the wicked, what is perverse.

Proverbs 19:1
Better is a poor person who walks in his integrity than one who is crooked in speech and is a fool.

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