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Commentary Index | Return to PrayerRequest.comKeil and Delitzsch Commentary - Proverbs 17:7 - 17:7
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The proverbs following, Pro 17:7-10, appear to be united acrostically by the succession of the letters ש (שׂ, שׁ) and ת.
Pro 17:7
7 It does not become a fool to speak loftily,
How much less do lying lips a noble!
As at Isa 32:5., נָבָל and נָדִיב are placed opposite to one another; the latter is the nobly magnanimous man, the former the man who thinks foolishly and acts profligately, whom it does not become to use lofty words, who thereby makes the impression of his vulgarity so much the more repulsive (cf. Job 2:10). שְּׂפַת יֶתֶר (not יָתֶר, for the word belongs to those which retain their Pathach or Segol, in pausa) is neither elevated (soaring) (Ewald) nor diffuse (Jo. Ernst Jungius in Oetinger: lingua dicax ac sermonem ultra quam decorum verbis extendere solita), rather imperative (Bertheau), better presumptuous (Hitzig) words, properly words of superfluity, i.e., of superabundant self-consciousness and high pretension (cf. the transitive bearing of the Arab. watr with ὑβρίζειν, from ὑπέρ, Aryan upar, Job, p. 363). Rightly Meîri, שׂפת נאוה ושׂררה. It produces a disagreeable impression, when a man of vulgar mind and of rude conduct, instead of keeping himself in retirement, makes himself of importance, and weighty in a shameless, impudent manner (cf. Ps. 12:9, where זֻלּוּת, vilitas, in a moral sense); but yet more repulsive is the contrast, when a man in whom one is justified in expecting nobility of mind, in accordance with his life-position and calling, degrades himself by uttering deceitful words. Regarding the אַף כִּי, concluding a minori ad majus, we have already spoken at Pro 11:31; Pro 15:11. R. Ismael, in Bereschith Rabba, at 44:8, reckons ten such conclusions a minori ad majus in the Scriptures, but there are just as many quanto magis. The right accentuation (e.g., in Cod. 1294) is here אף כי־לנדיב, transformed from אף כי־לנדיב, according to Accentuationssystem, xviii. 2.
Pro 17:8
8 The gift of bribery appears a jewel to its receiver;
Whitherso'er he turneth himself he acteth prudently.
How 8b is to be understood is shown by 1Sa 14:47, cf. Jos 1:7; the quoque se vertit, prudenter rem agit, has accordingly in both sentences the person meant by בְּעָלָיו as subject, not the gift (Hitzig), of which יַשְׂכִּיל, “it maketh prosperous,” is not said, for הִשְׂכִּיל means, used only of persons, prudent, and therefore successful, fortunate conduct. Such is said of him who has to give (Luther): he presses through with it whithersoever he turns. But the making of בְּעֵינֵי the subj. does not accord with this: this means gift to one who has to give, appears to open doors and hearts, not merely as a golden key, it is truly such to him. Thus בעליו, as at Pro 3:27, will be meant of him to whom the present is brought, or to whom a claim thereto is given. But שֹׂחַד means here not the gift of seasonable liberality (Zöckler), but, as always, the gift of bribery, i.e., a gift by which one seeks to purchase for himself (Pro 17:23) preference on the part of a judge, or to mitigate the displeasure of a high lord (Pro 21:14); here (for one does not let it depend merely on the faithfulness of another to his duty) it is that by which one seeks to secure an advantage to himself. The proverb expresses a fact of experience. The gift of bribery, to which, as to a well-known approved means, הַשֹּׂחַד, refers, appears to him who receives and accepts it (Targ.) as a stone of pleasantness, a charming, precious stone, a jewel (Juwêl from joie = gaudium); it determines and impels him to apply all his understanding, in order that he may reach the goal for which it shall be his reward. What he at first regarded as difficult, yea, impossible, that he now prudently carries out, and brings to a successful conclusion, wherever he turns himself, overcoming the seemingly insurmountable hindrances; for the enticement of the gift lifts him, as with a charm, above himself, for covetousness is a characteristic feature of human nature - pecuniae obediunt omnia (Ecc 10:19, Vulg.).
Pro 17:9
9 He covereth transgressions who seeketh after love,
And he who always brings back a matter separateth friends.
The pred. stands first in the simple clause with the order of the words not inverted. That מכסה פשׁע is also to be interpreted here as pred. (cf. 19a) is shown by Pro 10:12, according to which love covereth all transgressions. We write מְֽכַסֶּה־פֶּשַׂע with Dag. forte conjunctivum of פ (as of ב in Eze 18:6), and Gaja with the Sheva, according to the Meth.-Setzung, §37; the punctuation מְכַסֶּה פֶּשַׁע also occurs. What the expression “to seek love” here means, is to be judged, with Hitzig, after Zep 2:3; 1Co 14:1. It is in no case equivalent to seek to gain the love of another, rather to seek to preserve the love of men towards one another, but it is to be understood not after 9b, but after Pro 10:12 : he seeks to prove love who does not strike on the great bell when his neighbour has sinned however grievously against him, does not in a scandal-loving manner make much ado about it, and takes care not thereby to widen the breach between men who stand near to one another, but endeavours by a reconciling, soothing, rectifying influence, to mitigate the evil, instead of making it worse. He, on the contrary, who repeats the matter (שָׁנָה with בְ of the obj., to come back with something, as Pro 26:11), i.e., turns always back again to the unpleasant occurrence (Theodotion, δευτερῶν ἐν λόγῳ; Symmachus, δευτερῶν λόγον, as Sir. 7:14; 19:7), divides friends (vid., Pro 16:28), for he purposely fosters the strife, the disharmony, ill-will, and estrangement which the offence produced; while the noble man, who has love for his motive and his aim, by prudent silence contributes to bring the offence and the division which it occasioned into forgetfulness.
Pro 17:10
10 One reproof maketh more impression on a wise man
Than if one reckoned a hundred to the fool
One of the few proverbs which begin with a future, vid., Pro 12:26. It expresses what influence there is in one reproof with a wise man (מֵבִין, Pro 8:9); גְּעָרָה is the reproof expressed by the post-bibl. נְזִיפָה .lbib, as the lowest grade of disciplinary punishment, admonitio, connected with warning. The verbal form תהת is the reading of the lxx and Syr. (συντρίβει ἀπειλὴ καρδίαν φρονίμου) for they read תחת גערה לב מבין, derived from חָתַת, and thus תָּחֵת (from Hiph. הֵחֵת); thus Luther: reproof alarms more the intelligent, but חחת with ב of the obj. is not Hebr.; on the contrary, the reading of the lxx is in accordance with the usage of the language, and, besides, is suitable. It is, however, first to be seen whether the traditional text stands in need of this correction. As fut. Niph. תֵּחַת, apart from the ult. accent. to be expected, gives no meaning. Also if one derives it from חָתָה, to snatch away, to take away, it gives no appropriate thought; besides, חתה is construed with the object. accus., and the fut. Apoc., in itself strange here, must be pointed either תַּהַת or תֵּחַתְּ (after יִחַדְּ) (Böttcher, Lehrb. ii. p. 413). Thus יֵחַת, as at Job 21:13; Jer 21:13, will be fut. Kal of נָחַת = יִנְחַת, Psa 38:3 (Theodotion, Targ., Kimchi). With this derivation, also, תֵּחַת is to be expected; the reference in the Handwörterbuch to Gesen. Lehrgebäude, §51, 1, Anm. 1, where, in an extremely inadequate way, the retrogression of the tone (נסוג אחור) is spoken of, is altogether inappropriate to this place; and Böttcher's explanation of the ult. tone from an intended expressiveness is ungrammatical; but why should not תֵּחַת, from נחת, with its first syllable originating from contraction, and thus having the tone be Milel as well as Milra, especially here, where it stands at the head of the sentence? With ב connected with it, נחת means: to descend into anything, to penetrate; Hitzig appropriately compares altius in pectus descendit of Sallust, Jug. 11. Jerome rightly, according to the sense: plus proficit, and the Venet. ἀνεῖ (read ὀνεῖ) ἀπειλὴ τῷ συνίοντι. In 10b מַכָּה (cf. Deu 25:3; 2Co 11:24) is to be supplied to מֵאָה, not פְאָמִים (an hundred times, which may be denoted correctly by מֵאָה as well as מְאַת, Ecc 8:12). With the wise (says a Talmudic proverb) a sign does as much as with the fool a stick does. Zehner, in his Adagia sacra (1601), cites Curtius (vii. 4): Nobilis equus umbra quoque virgae regitur, ignavus ne calcari quidem concitari potest.