TRV
Translation
King James Version
¶ The words of a wise man's mouth are gracious; but the lips of a fool will swallow up himself.
Complete Jewish Bible
The words spoken by the wise bring them favor, but the lips of a fool swallow him up.
Berean Standard Bible
The words of a wise man’s mouth are gracious, but the lips of a fool consume him.
American Standard Version
The words of a wise man’s mouth are gracious; but the lips of a fool will swallow up himself.
World English Bible Messianic
The words of a wise man’s mouth are gracious; but a fool is swallowed by his own lips.
Geneva Bible (1599)
The words of ye mouth of a wise man haue grace: but the lippes of a foole deuoure himselfe.
Young's Literal Translation
Words of the mouth of the wise are gracious, And the lips of a fool swallow him up.
See also
In the KJVVerse 17,506 of 31,102
Study This Verse
Commentary on Ecclesiastes 10 verses 12–15
12 ¶ The words of a wise man's mouth are gracious; but the lips of a fool will swallow up himself.
13 The beginning of the words of his mouth is foolishness: and the end of his talk is mischievous madness.
14 A fool also is full of words: a man cannot tell what shall be; and what shall be after him, who can tell him?
15 The labour of the foolish wearieth every one of them, because he knoweth not how to go to the city.
Solomon, having shown the benefit of wisdom, and of what great advantage it is to us in the management of our affairs, here shows the mischief of folly and how it exposes men, which perhaps comes in as a reflection upon those rulers who set folly in great dignity.
I. Fools talk a great deal to no purpose, and they show their folly as much by the multitude, impertinence, and mischievousness of their words, as by any thing; whereas the words of a wise man's mouth are gracious, are grace, manifest grace in his heart and minister grace to the hearers, are good, and such as become him, and do good to all about him, the lips of a fool not only expose him to reproach and make him ridiculous, but will swallow up himself and bring him to ruin, by provoking the government to take cognizance of his seditious talk and call him to an account for it. Adonijah foolishly spoke against his own life, Kg1 2:23. Many a man has been sunk by having his own tongue fall upon him, Psa 64:8. See what a fool's talk is. 1. It takes rise from his own weakness and wickedness: The beginning of the words of his mouth is foolishness, the foolishness bound up in his heart, that is the corrupt spring out of which all these polluted streams flow, the evil treasure out of which evil things are brought. As soon as he begins to speak you may perceive his folly; at the very first he talks idly, and passionately, and like himself. 2. It rises up to fury, and tends to the hurt and injury of others: The end of his talk, the end it comes to, is madness. He will presently talk himself into an indecent heat, and break out into the wild extravagancies of a distracted man. The end he aims at is mischief; as, at first, he appeared to have little government of himself, so, at last, it appears he has a great deal of malice to his neighbours; that root of bitterness bears gall and wormwood. Note, It is not strange if those that begin foolishly end madly; for an ungoverned tongue, the more liberty is allowed, grows the more violent. 3. It is all the same over and over (Ecc 10:14): A fool also is full of words, a passionate fool especially, that runs on endlessly and never knows when to leave off. He will have the last word, though it be but the same with that which was the first. What is wanting in the weight and strength of his words he endeavours in vain to make up in the number of them; and they must be repeated, because otherwise there is nothing in them to make them regarded. Note, Many who are empty of sense are full of words; and the least solid are the most noisy. The following words may be taken either, (1.) As checking him for his vainglorious boasting in the multitude of his words, what he will do and what he will have, not considering that which every body knows that a man cannot tell what shall be in his own time, while he lives (Pro 27:1), much less can one tell what shall be after him, when he is dead and gone. Would we duly consider our own ignorance of, and uncertainty about, future events, it would cut off a great many of the idle words we foolishly multiply. Or, (2.) As mocking him for his tautologies. He is full of words, for if he do but speak the most trite and common thing, a man cannot tell what shall be, because he loves to hear himself talk, he will say it again, what shall be after him who can tell him? like Battus in Ovid:
- Sub illis
Montibus (inquit) erant, et erant sub montibus illis -
Under those mountains were they,
They were under those mountains, I say -
whence vain repetitions are called Battologeō, Mat 6:7.
II. Fools toil a great deal to no purpose (Ecc 10:15); The labour of the foolish, to accomplish their designs, wearies every one of them. 1. They weary themselves in that labour which is very foolish and absurd. All their labour is for the world and the body, and the meat that perishes, and in this labour they spend their strength, and exhaust their spirits, and weary themselves for very vanity, Hab 2:13; Isa 55:2. They choose that service which is perfect drudgery rather than that which is perfect liberty. 2. That labour which is necessary, and would be profitable, and might be gone through with ease, wearies them, because they go about it awkwardly and foolishly, and so make their business a toil to them, which, if they applied themselves to it prudently, would be a pleasure to them. Many complain of the labours of religion as grievous, which they would have no reason to complain of if the exercises of Christian piety were always under the direction of Christian prudence. The foolish tire themselves in endless pursuits, and never bring any thing to pass, because they know not how to go to the city, that is, because they have not capacity to apprehend the plainest thing, such as the entrance into a great city is, where one would think it were impossible for a man to miss his road. Men's imprudent management of their business robs them both of the comfort and of the benefit of it. But it is the excellency of the way to the heavenly city that it is a high-way, in which the wayfaring men, though fools, shall not err (Isa 35:8); yet sinful folly makes men miss that way.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 12–15. Public domain.
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JeromeAD 420
Commentary on Ecclesiastes
"The
words of a wise man win favour, but a fool's lips devour him. "Foolishness, if it is happy in its rusticity, will know
less evil. But now he wages war against
wisdom, and whatever prudence he sees in a learned man, he does not take to be
incited by enthusiasm. For a wise man
speaks words of knowledge, words of thanks, which are of use to those that hear
them, but the lips of a fool do not receive what is said, as it is said; on the
contrary they try to trip up a wise man and make him similar to a fool. And in fact a wise man is taught when a
foolish man speaks in his ear, and you could almost say that his words are lost
in the deep swell. Therefore he is
blessed, who speaks in the ear of a wise man.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Ecclesiastes 10:12 presents a profound and striking dichotomy between the speech of the wise and the speech of the fool, asserting that words possess inherent power to either build up and bestow favor or to cause self-inflicted ruin. This verse underscores the immediate and far-reaching consequences of one's verbal expressions, demonstrating that gracious and discerning communication leads to positive outcomes and favor, while reckless and foolish words inevitably lead to the speaker's own downfall and disgrace. It serves as a concise yet powerful proverb emphasizing the critical importance of prudence and discernment in all forms of verbal interaction.
CONTEXT
Literary Context: Ecclesiastes 10:12 is strategically placed within Qoheleth's extended observations (chapters 9-10) concerning the practical manifestations of wisdom and folly in the mundane realities of life "under the sun." Following reflections on the unpredictable nature of human existence and the common destiny shared by all (e.g., Ecclesiastes 9:2-3), the Preacher transitions to illuminate the tangible advantages of wisdom, particularly within social and governmental spheres. This verse, alongside other aphorisms in Ecclesiastes 10, provides specific illustrations of how wisdom and folly are expressed through practical conduct, with a particular emphasis here on the profound power of the spoken word. It forms an integral part of a series of proverbs that vividly illustrate the often subtle, yet profoundly divergent, differences between wise and foolish behavior, establishing a clear dichotomy that permeates much of the book's practical instruction.
Historical & Cultural Context: The Book of Ecclesiastes is deeply rooted in the ancient Israelite wisdom tradition, which highly esteemed practical discernment, moral instruction, and the cultivation of virtuous character. In ancient Near Eastern societies, oral communication held immense societal weight, serving as the primary medium for conveying laws, forging covenants, establishing agreements, and defining one's public reputation. A person's words were not merely sounds but were perceived as an extension of their very character and a potent instrument capable of immense good or devastating harm. The concept of "grace" (Hebrew: chên) in speech would have resonated deeply with prevailing cultural expectations of respectful, persuasive, and honorable communication, especially in interactions with authority figures or during public discourse. Conversely, the vivid imagery of words "swallowing up" oneself would have powerfully conveyed the public shame, personal ruin, and loss of standing that impulsive, ill-considered, or foolish speech could inflict within a community where honor and reputation were paramount.
Key Themes: This verse powerfully contributes to several overarching theological and narrative themes woven throughout Ecclesiastes. Firstly, it emphatically underscores the Power of Speech, demonstrating that words are not neutral or inert but are active agents with significant, often immediate, consequences. This echoes profound sentiments found throughout biblical wisdom literature, such as the declaration in Proverbs 18:21 that "death and life are in the power of the tongue." Secondly, it reinforces the pervasive theme of Wisdom vs. Folly, applying this fundamental dichotomy directly to the realm of human communication. The wise person's speech is characterized by grace, discernment, and thoughtfulness, leading to favor and positive outcomes, while the fool's speech is reckless, impulsive, and ultimately self-destructive. This highlights the practical outworking of these two paths, as further exemplified in Proverbs 15:2, which contrasts the knowledge of the wise with the foolishness of fools. Finally, it speaks directly to the Consequences of Human Action, particularly verbal action, illustrating Qoheleth's consistent observation that choices, even seemingly minor ones like the words we utter, have direct, often inescapable, repercussions for one's life, reputation, and standing "under the sun."
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ecclesiastes 10:12 masterfully employs several potent literary devices to convey its profound message. The most prominent is Antithesis or Contrast, which is a cornerstone of the wisdom tradition. The verse directly opposes the "wise man's mouth" with the "lips of a fool," and the "gracious" words with words that "swallow up himself." This sharp juxtaposition effectively highlights the divergent character and inevitable outcomes of wisdom and folly in the realm of communication. Furthermore, the phrase "swallow up himself" is a powerful and visceral Metaphor, vividly personifying the destructive power of the fool's words. It transforms the abstract concepts of ruin and disgrace into a concrete, almost grotesque, image of self-consumption, emphasizing that the consequences of foolish speech are not external but self-inflicted and inescapable. The use of Synecdoche is also present, where "mouth" and "lips" stand in for the entirety of a person's verbal expression, underscoring that the source of the words is intrinsically linked to the speaker's character and inner disposition.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ecclesiastes 10:12 profoundly articulates a core principle of biblical wisdom: the immense power and moral weight of human speech. Theologically, it reminds us that our words are not inconsequential utterances but are potent expressions of our inner character and have tangible, often spiritual, effects. They reflect whether we are walking in wisdom or folly, in alignment with God's truth or in rebellion against it. This verse aligns seamlessly with the broader biblical teaching that God, as the ultimate communicator, created the cosmos through His word, and thus our words, made in His image, carry a reflection of that creative and, paradoxically, destructive potential. The stark contrast between gracious and self-destructive speech underscores the divine call to use our tongues for edification, truth, and grace, rather than for harm, deception, or foolishness, recognizing that our words can either bring life and favor or lead to ruin and judgment.
REFLECTION AND APPLICATION
Ecclesiastes 10:12 serves as a timeless and convicting mirror, reflecting the profound and often overlooked impact of our words on ourselves and on those around us. In a contemporary world saturated with instant communication, social media, and constant verbal exchange, the Preacher's ancient wisdom remains acutely relevant and urgently needed. This verse issues a profound call to self-awareness regarding our verbal habits, urging us to deeply consider the character, intent, and consequences embedded in every utterance. Are our words consistently "gracious," seasoned with kindness, truth, discernment, and a desire to build up those who hear, thereby reflecting the wisdom that comes from God? Or do our "lips" tend towards recklessness, gossip, anger, criticism, or foolishness, ultimately "swallowing up" our own reputation, eroding our relationships, and disturbing our peace? True wisdom is not merely about possessing knowledge but about applying it with intentionality, especially in the realm of speech. Cultivating gracious speech requires profound self-control, a disciplined mind, and a deep reliance on the Holy Spirit to transform our hearts, from which our words ultimately flow.
Questions for Reflection
FAQ
What does "swallow up himself" mean in this context?
Answer: The phrase "swallow up himself" (from the Hebrew verb bâlaʻ) is a powerful metaphor meaning that the fool's own words become the direct instrument of his ruin, disgrace, or downfall. It implies that the negative consequences of foolish, reckless, ill-considered, or malicious speech are entirely self-inflicted. Instead of bringing favor, respect, or positive outcomes, the fool's words actively consume his reputation, relationships, and well-being, leading to personal detriment and public shame. This vivid imagery highlights the immediate and direct repercussions that flow from undisciplined and unwise speech, as seen in other wisdom texts like Proverbs 13:3.
How does this verse relate to the broader message of Ecclesiastes?
Answer: Ecclesiastes 10:12 fits perfectly within Qoheleth's broader, often somber, exploration of wisdom and folly "under the sun." While the book frequently laments the inherent futility and fleeting nature of much human endeavor (Ecclesiastes 1:2), it consistently affirms the practical and tangible value of wisdom in navigating life's complexities and uncertainties. This verse specifically applies that wisdom to the realm of speech, a fundamental and inescapable aspect of human interaction. It demonstrates that even amidst life's inherent uncertainties, discerning and gracious speech offers tangible benefits and leads to favorable outcomes, while foolish speech invariably leads to predictable negative consequences. This reinforces the book's ultimate call to "fear God and keep his commandments" (Ecclesiastes 12:13), as true wisdom finds its source in reverent obedience to the Creator.
CHRIST-CENTERED FULFILLMENT
Ecclesiastes 10:12, with its stark contrast between wise and foolish speech, finds its ultimate fulfillment and perfect embodiment in the person and ministry of Jesus Christ. His words were the very epitome of grace and truth, never self-destructive but always life-giving, redemptive, and authoritative. The Gospels consistently portray Jesus as one whose "words" (dâbâr) were profoundly "gracious" (chên), full of divine authority and transformative power, drawing people to Himself and bringing healing, forgiveness, and eternal life. He spoke with unparalleled wisdom, silencing His critics with irrefutable logic (Matthew 22:46) and astonishing the crowds with the authority of His teaching (Matthew 7:28-29). Unlike the fool whose lips "swallow up himself," Jesus' words, even when challenging or convicting, always served the Father's redemptive purpose, culminating in His ultimate sacrifice on the cross that "swallowed up" death itself, triumphing over its sting and victory (1 Corinthians 15:54). As believers, we are called to imitate Christ, letting our "speech always be gracious, seasoned with salt" (Colossians 4:6), reflecting the divine wisdom of Him who is the eternal Word made flesh (John 1:14).