¹ tn Heb “and the fool multiplies words.” This line is best taken as the third line of a tricola encompassing 10:13-14a (NASB, NRSV, NJPS, Moffatt) rather than the first line of a tricola encompassing 10:14 (KJV, NEB, RSV, NAB, ASV, NIV). Several versions capture the sense of this line well: “a fool prates on and on” (Moffatt) and “Yet the fool talks and talks!” (NJPS).

³ tn Or “praise.” The antithetical parallelism between “rebuke” (גַּעֲרַת, gaʿarat) and “song” (שִׁיר, shir) suggests that the latter is figurative (metonymy of association) for praise/flattery which is “music” to the ears: “praise of fools” (NEB, NJPS) and “flattery of fools” (Douay). However, the collocation of “song” (שִׁיר) in 7:5 with “laughter” (שְׂחֹק, s^ekhoq) in 7:6 suggests simply frivolous merrymaking: “song of fools” (KJV, NASB, NIV, ASV, RSV, NRSV).

² tn The Niphal participle is used in the declarative/estimative sense with stative verbs: “to be discerning” (Qal) becomes “to be declared discerning” (Niphal). The proverb is teaching that silence is one evidence of wisdom, and that even a fool can thereby appear wise. D. Kidner says that a fool who takes this advice is no longer a complete fool (Proverbs [TOTC], 127). He does not, of course, become wise—he just hides his folly.

³ tc The MT reads גַּאֲוָה (gaʾavah, “pride”) which creates an awkward sense “in the mouth of a fool is a rod/shoot of pride” (cf. KJV, ASV), perhaps meaning that pride sprouts from his mouth. The BHS editors suggest emending the form to גֵּוֹה (gevoh, “disciplining-rod”) to create tighter parallelism and irony: “in the mouth of a fool is a rod for the back” (e.g., Prov 10:13). What the fool says will bring discipline.

¹ tn There are two ways to take this word: either as “fools” or as “foolish ways.” The spelling for “foolishness” in v. 13 differs from this spelling, and so some have taken that as an indicator that this should be “fools.” But this could still be an abstract plural here as in 1:22. Either the message is to forsake fools (i.e., bad company; cf. KJV, TEV) or forsake foolishness (cf. NAB, NASB, NIV, NCV, NRSV, NLT).

¹ tn The imperfect verbs in this verse describe the condition of the accursed situation. Some commentators follow the LXX and take these as jussives, making this verse the curse that the man pronounced upon the fool. Rashi adds “This is the malediction with which I have cursed him.” That would make the speaker the one calling down the judgment on the fool rather than responding by observation how God destroyed the habitation of the fool.

² sn As in the preceding parallel line, this rhetorical question implies a negative answer (see the note after the word “fool” in the preceding line).

¹ sn The mention of “the ears” emphasizes the concerted effort to get the person’s undivided attention. However, a fool rejects instruction and discipline.

² sn Saying number nine indicates that wisdom is wasted on a fool. The literature of Egypt has no specific parallel to this one.

³ tn Heb “he swallows it.” The imagery compares swallowing food with consuming one’s substance. The fool does not prepare for the future.

⁴ sn Parents of fools, who had hoped for children who would be a credit to the family, find only bitter disappointment (cf. TEV “nothing but sadness and sorrow”).

³ sn W. McKane envisions a situation where the fool comes to a sage with a fee in hand, supposing that he can acquire a career as a sage, and this gives rise to the biting comment here: Why does the fool have money in his hands? To buy wisdom when he has no brains? (Proverbs [OTL], 505). According R. Murphy, “The price for acquiring wisdom is only metaphorical; the fool does not have the ‘heart,’ i.e., the sense or desire to pursue the goal. See also v 24. According to 26:7 the fool is not able to implement a proverb, even though he ‘mouths’ it” (Proverbs [WBC], 130).

³ tn The verb בָּטַח here denotes self-assurance or overconfidence. Fools are not cautious and do not fear the consequences of their actions.

³ tn Heb “a rod of back.” The noun גֵּוֹה functions as a genitive of specification: “a rod for his back.” The fool is punished because of what he says.

² sn The fool believes that his own plans and ideas are perfect or “right” (יָשָׁר, yashar); he is satisfied with his own opinion.

¹ sn The way of a fool describes a headlong course of actions (“way” is an idiom for conduct) that is not abandoned even when wise advice is offered.

⁴ tn Heb “he is a fool.” The independent personal pronoun הוּא (huʾ, “he”) is used for emphasis. This is reflected in the translation as “certainly.”

⁵ tn Some translate this “makes mad” as in Isa 44:25, but this gives the wrong connotation today; more likely God shows them to be fools.

¹ tn This rare verb means “to make a fool of” someone. It involves deceiving someone so that their public reputation suffers (see Exod 8:25).

³ sn The proverb is saying that there will be no possibility of settling the matter in a calm way, no matter what mood the fool is in (e.g., Prov 26:4). R. N. Whybray says one can only cut the losses and have no further dealings with the fool (Proverbs [CBC], 168).