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 Him, and Abaddon has no covering;” since אבדון is the general name of the underworld, including the grave, i.e., the inner place of the earth which receives the body of the dead, as the kingdom of the dead, lying deeper, does the soul. But where, as here and at Pro 27:10, שׁאול and אבדון stand together, they are related to each other, as ᾅδης and ταρταρος or ἅβυσσος, Rev 9:11 : אבדון is the lowest hell, the place of deepest descent, of uttermost destruction. The conclusion which is drawn in the proverb proceeds from the supposition that in the region of creation there is nothing more separated, and by a wide distance, from God, than the depth, and especially the undermost depth, of the realm of the dead. If now God has this region in its whole compass wide open before Him, if it is visible and thoroughly cognisable by Him (נגד, acc. adv.: in conspectu, from נגד, eminere, conspicuum esse) - for He is also present in the underworld, Psa 139:8 - then much more will the hearts of the children of men be open, the inward thoughts of men living and acting on the earth being known already from their expressions. Man sees through man, and also himself, never perfectly; but the Lord can try the heart and prove the reins, Jer 17:10. What that means this proverb gives us to understand, for it places over against the hearts of men nothing less than the depths of the underworld in eternity.

Verse 12
Pro 15:12 12 The scorner liketh not that one reprove him,     To wise men he will not go. The inf. absol., abruptly denoting the action, may take the place of the object, as here (cf. Job 9:18; Isa 42:24), as well as of the subject (Pro 25:27, Job 6:25). Thus הוכיח is (Pro 9:7) construed with the dat. obj. Regarding the probable conclusion which presents itself from passages such as Pro 15:12 and Pro 13:20, as to the study of wisdom in Israel, vid., p. 39. Instead of אל, we read, Pro 13:20 (cf. Pro 22:24), את־; for לכת את־ means to have intercourse with one, to go a journey with one (Mal 2:6, cf. Gen 5:24, but not 2Sa 15:22, where we are to translate with Keil), according to which the lxx has here μετὰ δὲ σοφῶν οὐχ ὁμιλήσει. The mocker of religion and of virtue shuns the circle of the wise, for he loves not to have his treatment of that which is holy reproved, nor to be convicted of his sin against truth; he prefers the society where his frivolity finds approbation and a response.