4. A Collection of Proverbs on Fools (17.7-28)
The
unit of fools picks up where the inclusio of 17:6 with 16:31 left
off. It elaborates and expands the catalogue of malevolent communicators
(vv. 4-5), mentioning the liar (v.7), the briber (v.8), and the gossip
(v.9). --Waltke
in NICOT
(a) Janus: Catalogue of Fools expanded (17.7-9)
The
proverbs following, Proverbs
17:7-10, appear to be united acrostically by the succession of the
letters ש
(שׂ, שׁ) and ת. --Keil
& Delitzsch Commentary on the Old Testament
7
Much less
Excellent
speech lying lips
is
not becoming
to
a
fool,
to a prince.
a prince...
This “ruler” (KJV, NASB “prince”; NAB “noble”) is a gentleman with a code of
honor, to whom truthfulness is second nature (W. McKane,
Proverbs [OTL], 507). The word describes one as “inclined, generous,
noble” (BDB 622 s.v. נָדִיב). It is cognate to the word for the “free will offering.” So for such
a noble person lies are not suited. The argument is from the lesser to the
greater – if fools shouldn’t speak lofty things, then honorable people should
not lie (or, lofty people should not
speak base things). --NET Bible study notes
8
A
present is a precious stone in the eyes of its possessor;
Wherever
he turns, he prospers.
precious stone... Heb
“a stone of favors”; NAB, NRSV “a magic stone.” The term שֹׁחַד (shokhad, “bribe”) could be simply translated as “a gift”; but the
second half of the verse says that the one who offers it is successful. At best
it could be a gift that opens doors; at worst it is a bribe. The word שֹׁחַד is never used of a
disinterested gift, so there is always
something of the bribe in it (e.g., Ps
15:5; Isa 1:23). Here it is “a
stone that brings favor,” the genitive being the effect or the result of the
gift. In other words, it has magical properties and “works like a charm.”
--NET Bible
translation notes
9
But
He
who
he who
covers
repeats
a
transgression a matter
seeks
love,
separates friends.
covers... Heb “covers” (so NASB); NIV “covers over.” How
people respond to the faults of others reveals whether or not they have love.
The contrast is between one who “covers” (forgives, cf. NCV, NRSV) the fault of
a friend and one who repeats news about it. The former promotes love because he
cares about the person; the latter divides friends. --NET Bible translation notes
repeats… For the second line, cf. 16:28b. Repeateth may indicate either tale-telling or
(as rv) harping on a matter. –Kidner in TOTC
chief friends… (rv) is a single word, denoting a bosom
companion. –Kidner
in TOTC
(b) Fools and Their Punishment (17.10-15)
Verse 10 functions as a janus: it
both qualifies covering over transgression by calling for verbal rebuke and
corporal flogging, and, as an educational proverb, introduces the subunit on
how to respond to fools in light of their certain judgment (17:10-15). The first pair qualifies the admonition to
cover over transgression… The second
warns against encountering a raging fool (13:12)… The third pair escalates not encountering the
raging fool to not provoking his anger in the first place… --Waltke in NICOT
10
Than
Rebuke
is
more effective a hundred blows
for
a wise man on a fool.
is more effective...
Heb “goes in deeper” (cf. NASB, NRSV). The verb נָחֵת (nakhet)
“to go down; to descend” with the preposition בְּ (bet) means “to
descend into; to make an impression on” someone. --NET Bible translation notes
11
An
evil man seeks only rebellion;
Therefore
a cruel messenger will be sent against him.
<>
Subject and object should be reversed here, as the Heb. Suggests. So Maffatt ,
succinctly : ‘Rebels are out for mischief.’
That is to say, since rebellion scorns moderation, the rebel need expect
none, for what we seek, we find. See
also verse 13. –Kidner
in TOTC
<>
The proverb is set up in a cause and effect relationship. The cause is that
evil people seek rebellion. The term מְרִי (mÿri) means “rebellion.” It is related to the
verb מָרָה
(marah, “to be contentious; to be rebellious; to be refractory”). BDB 598 s.v. מְרִי translates the line
“a rebellious man seeketh only evil” (so NASB). --NET Bible study notes
12
Let
a man meet Rather than
a
bear
a fool
robbed
of her cubs, in his folly.
Let a man meet...
Heb “Let a man meet” (so NASB);
NLT “It is safer to meet.” The infinitive absolute פָּגוֹשׁ (pagosh, “to meet”)
functions as a jussive of advice. The bear meeting a man is less dangerous than
a fool in his folly. It could be worded as a “better” saying, but that formula is not found here. --NET Bible translation notes
in his folly...
For a slightly different nuance cf. TEV “some fool busy with a stupid
project.” --NET
Bible study notes
13
Whoever
rewards evil for good,
Evil
will not depart from his house.
14
The
beginning of strife is like releasing water;
Therefore
stop contention before a quarrel starts.
like releasing water... The verse simply begins
with “letting out water.” This phrase is a metaphor, but most English versions
have made it a simile (supplying “like” or “as”). R. N. Whybray takes it
literally and makes it the subject of the clause: “stealing water starts a
quarrel” (Proverbs [CBC], 100). However, the verb more likely means “to
let out, set free” and not “to steal,” for which there are clearer words.
--NET Bible
translation notes
<>
The image involves a small leak in a container or cistern that starts to spurt
out water. The problem will get worse if it is not stopped. Strife is like
that. --NET
Bible study notes
Before
it be meddled with… (av):
rather, … breaks out (rsv). The verb recurs
only in 18:1; 20:3. Opening such a luice
lits loose more than one can predict, control or revive. –Kidner in TOTC
15
He
who justifies the wicked,
and
he who condemns the just,
Both
of them alike are an abomination to the Lord.
(c) The
Fool versus the Friend (17.16-20)
The
catchword “fool” (kesîl) in
its introductory educational proverb links this subunit with the preceding and
following introductions (vv. 10, 16, 21).
This subunit is held together and divided by the catchword “one who
loves” (vv. 17,19), contrasting the loving friend with the misanthropic fool
who loves strife. Each of these is a
part of a proverbial pair in which the second saying qualifies the first. –Waltke in NICOT
We take Proverbs 17:16-21 together. This group beings with a proverb of the heartless, and ends with one of the perverse-hearted; and between these there are not wanting noticeable points of contact between the proverbs that follow one another. --Keil & Delitzsch Commentary on the Old Testament
We take Proverbs 17:16-21 together. This group beings with a proverb of the heartless, and ends with one of the perverse-hearted; and between these there are not wanting noticeable points of contact between the proverbs that follow one another. --Keil & Delitzsch Commentary on the Old Testament
16
Why
is there in the hand of a fool the purchase price of wisdom,
Since
he has no heart for it?
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). --NET Bible study notes
heart… can mean ‘will’
(cf. av)
or mind (rsv see also rv), probably both here. Maffattt neatly retains the double-entendre with ‘wen he has no mind to
learn’. –Kidner in TOTC
17
A
friend loves at all times,
And
a brother is born for adversity.
friend... The
verse uses synonymous parallelism, so “friend” and “relative” are equated.
Others, however, will take the verse with antithetical parallelism: W. G. Plaut
argues that friendship is a spiritual relationship whereas a brother’s ties are
based on a blood relationship – often adversity is the only thing that brings
brothers together (Proverbs, 189). --NET Bible study notes
for adversity... Heb “is born for adversity.” This is not referring
to sibling rivalry but to the loyalty a brother shows during times of calamity.
This is not to say that a brother only shows loyalty when there is trouble, nor
that he always does in these times (e.g., 18:19,
24; 19:7; 27:10). The true friend is the same as a brotherly relation – in
times of greatest need the loyal love is displayed. --NET Bible translation
notes
18
A
man devoid of understanding shakes hands in a pledge,
And
becomes surety for his friend.
in a pledge...
The phrase “in pledge” is supplied
for the sake of clarification. --NET Bible translation notes
19
He
who loves transgression loves strife,
And
he who exalts his gate seeks destruction.
exalts his gate...
Some have taken this second line literally and interpreted it to mean he has
built a pretentious house. Probably it is meant to be figurative: The gate is
the mouth (the figure would be hypocatastasis) and so to
make it high is to say lofty things – he brags too much (e.g., 1 Sam 2:3; Prov 18:12; 29:23); cf. NCV, TEV, NLT.
C. H. Toy (Proverbs [ICC], 348) wishes to emend פִּתְחוֹ (pitkho, “his gate”)
to פִּיו
(piv, “his mouth”), but that is unnecessary since the idea can be obtained by
interpretation. --NET Bible translation
notes
20
And
He
who
he who
has
a deceitful heart has a perverse tongue
finds
no
good,
falls into evil.
(d) The Fool, Injustice, and the Reserved Speech of the Wise (17.21-28)
This
section is divided into two subunits. The frame is formed by the
catchwords "fool"
(kesil), and in its chiastic structure, participles of the verb "bear" (yld, the first word in v. 21a and
the last in v. 25b), and "father"
('ab, vv. 21b, 25a). The ver
--Waltke in NICOT
21
And
He
who begets
the father of
a
scoffer
a fool
does
so to his sorrow, has no joy.
Joy… Strong's
H8056 – sameach: joyful,
merry, glad
22
But
A
merry
heart
a broken spirit
merry… Strong's
H8056 – sameach: joyful,
merry, glad
23
To
pervert the ways of justice.
24
Wisdom
is in the sight of him who has understanding,
But
the eyes of a fool are on the ends of the
earth.
Wisdom is in the sight of him… Wisdom
is ‘straight in front of’ the discerning man, in two senses: (a) he sets his
face toward it (rsv), unlike the fool; and (b) he cannot miss it. Both senses are in James 1:5-8. –Kidner in TOTC
in the sight... The verse begins with אֶת־פְּנֵי מֵבִין
(’et-pÿni mevin), “before the discerning” or “the face of the discerning.” The
particle אֶת here is simply drawing
emphasis to the predicate (IBHS 182-83 §10.3.2b). Cf. NIV “A discerning
man keeps wisdom in view.” --NET Bible translation notes
ends of the earth...
To say that “the eyes of the fool run to the ends of the earth” means that he
has no power to concentrate and cannot focus his attention on anything. The
language is hyperbolic. Cf. NCV “the mind of a fool wanders everywhere.” --NET Bible study notes
25
A
foolish son
is
a grief bitterness
to
his father,
to her who bore him.
grief... The
Hebrew noun means “vexation, anger, grief.”
-----------------------------------------------------------------
26
Also,
Nor
to
punish
to strike
the
righteous princes
is
not good, for
their uprightness.
The
tyrant in view is a very high magistrate because he is in a position to flog
subordinate nobles in the government’s hierarchical structure (cf. Eccl.
5:8). Its synonymous parallels pair two
forms of legal punishment, “to fine” and “to flog,” for two kinds of virtuous
citizens, “an innocent person” and “nobles,” and two negative evaluations, “is
not good” and “is against what is upright.” --Waltke in NICOT
<> The ruler is the servant of God, who has to
preserve rectitude, εἰς ὀργὴν τῷ τὸ κακὸν πράσσοντι [who brings
wrath on the one who practices evil.] (Romans
13:4). It is
not good when he makes his power to punish to be felt by the innocent as well
as by the guilty. --Keil & Delitzsch Commentary on the
Old Testament
<>
If the power of punishment is abused to the punishing of the righteous,
yea, even to the corporeal chastisement of the noble, and their straight, i.e.,
conscientious, firm, open conduct, is made a crime against them, that is not
good - it is perversion of the idea of justice, and an iniquity which
challenges the penal rectitude of the Most High (Ecclesiastes
5:7). --Keil & Delitzsch Commentary on the
Old Testament
punish... The verb עָנַשׁ, here a Qal infinitive construct,
properly means “to fine” (cf. NAB, NRSV, NLT) but is taken here to mean “to
punish” in general. The infinitive functions as the subject of the clause. --NET Bible translation notes
for their uprightness... Heb “[is] against
uprightness.” The expression may be rendered “contrary to what is
right.” --NET Bible translation notes
The
two lines could be synonymous parallelism; but the second part is being used to
show how wrong the first act would be – punishing the righteous makes about as
much sense as beating an official of the court for doing what is just. --NET Bible study notes
Princes… Though nobles could be
fools and not merit their honorific title (Isa. 32:5), the parallel with
“innocent” and the assertion that the flogging is against what is upright show
that the nobles in view will not compromise their honor and be corrupted by the
system. –Waltke in NICOT
27
And
He
who has knowledge a man of
understanding
spares
his words,
is of a calm spirit.
spares... The
participle חוֹשֵׂךְ (khosekh) means “withholds; restrains; refrains; spares; holds in check,” etc. One who has knowledge speaks
carefully. --NET
Bible translation notes
calm spirit... Heb “cool of spirit.” This genitive of specification describes one who is “calm” (so NCV,
TEV, CEV) or “even-tempered” (so NIV, NLT); he is composed. --NET Bible translation notes
28
Even
a fool
(2) he
is
counted wise
(3) is considered perceptive.
when
he holds his peace;
(1) When he shuts his lips,
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