Proverbs 10
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Commentaries
Excerpts gathered from published commentaries to ground the reading.
Here begins the second part of the book, Pro. 10:1-22:16, which, with the third, Pro. 22:16-25:28, contains series of proverbs whose sense is complete in one or two verses, and which, having no logical connection, admit of no analysis. The parallelisms of Pro. 10:1-15:33 are mostly antithetic; and those of Pro. 16:1-22:16, synthetic. The evidences of art in the structure are very clear, and indicate, probably, a purpose of facilitating the labor of memorizing. (Pro. 10:1-32) wise [and] foolish--as they follow or reject the precepts of wisdom. maketh . . . father--or, "gladdens a father." heaviness--or, "grief."
Open source ↗The proverbs of Solomon,.... This title is repeated from Pro 1:1; and very properly stands here; since here begin those pithy sentences of Solomon, which bear the name of proverbs; the preceding chapters being a sort of preface or introduction to them; in which Solomon recommends the study of wisdom, shows the profit and advantage of it, gives directions about it, and prepares for the reception of those wise sayings that follow; which are for the most part independent of each other, and consist generally of clauses set in a contrast to one another, and often expressed by similes and metaphors; a wise son maketh a glad father; as Solomon made glad his father David: for no doubt there were appearances of his wisdom before he came to the throne, though greater afterwards; which made David rejoice that he was placed on the throne before his death, to whom he had committed the charge of building the house of the Lord; but a foolish son is the heaviness of his mother; brings grief and trouble to her, as perhaps Rehoboam did to his mother: though all this is to be understood conjunctly of both parents, and not separately of each; not as if a wise son only was matter of joy to his father, who may be thought to be a better judge of his wisdom, and more abroad to hear the fame of it, and to observe the effects of it; or as if a foolish son only caused grief to his mother, because more at home, and more privy to his foolish behaviour; but as being equally joyous or afflicting to both parents. Nor is this to be understood of such who are wise and foolish as to their natural capacities only; but who are so in a moral sense, either virtuous or vicious, good or wicked. Wherefore parents should be concerned for the education of their children, whose behaviour much depends upon it; and…
Open source ↗In the introduction, chap. 1-9, there are larger sections of interconnected thoughts having one common aim. Even in Prov 6:1-19 there are manifestly three proverbial discourses distinguished from one another, shorter indeed, yet containing one fundamental thought. Such proverbs as are primarily designed to form one completed little whole of themselves, are not here to be met with. On the contrary, the Solomonic collection which now follows consists of pure distichs, for the most part antithetical, but at the same time going over all the forms of the technical proverb, as we have already shown; vid., p. 16. Accordingly the exposition must from this point onward renounce reproduced combinations of thought. The succession of proverbs here is nevertheless not one that is purely accidental or without thought; it is more than a happy accident when three of the same character stand together; the collector has connected together proverb with proverb according to certain common characteristics (Bertheau). And yet more than that: the mass separates itself into groups, not merely succeeding one another, but because a certain connection of ideas connects together a number of proverbs, in such a way that the succession is broken, and a new point of departure is arrived at (Hitzig). There is no comprehensive plan, such as Oetinger in his summary view of its contents supposes; the progressive unfolding follows no systematic scheme, but continuously wells forth. But that the editor, whom we take also to be the arranger of the contents of the book, did not throw them together by good chance, but in placing them together was guided by certain reasons, the very first proverb here shows, for it is chosen in conformity with the design of this book, which is specially dedicated to youth: 1 A…
Open source ↗Solomon, speaking to us as unto children, observes here how much the comfort of parents, natural, political, and ecclesiastical, depends upon the good behaviour of those under their charge, as a reason, 1. Why parents should be careful to give their children a good education, and to train them up in the ways of religion, which, if it obtain the desired effect, they themselves will have the comfort of it, or, if not, they will have for their support under their heaviness that they have done their duty, have done their endeavour. 2. Why children should conduct themselves wisely and well, and live up to their good education, that they may gladden the hearts of their parents, and not sadden them. Observe, (1.) It adds to the comfort of young people that are pious and discreet that thereby they do something towards recompensing their parents for all the care and pains they have taken with them, and occasion pleasure to them in the evil days of old age, when they most need it; and it is the duty of parents to rejoice in their children's wisdom and well-doing, yea, though it arrive at such an eminency as to eclipse them. (2.) It adds to the guilt of those that conduct themselves ill that thereby they grieve those whom they ought to be a joy to, and are a heaviness particularly to their poor mothers who bore them with sorrow, but with greater sorrow see them wicked and vile.
Open source ↗10:1–22:16 This long section is called The proverbs of Solomon. It consists mostly of brief bits of advice and observation. These sayings make heavy use of antithetical parallelism to contrast wisdom and righteousness with folly and wickedness. The arrangement of these proverbs appears to be essentially random, as in Egyptian and Mesopotamian wisdom literature. Some proverbs are repeated (see 6:10-11 and 24:33-34; 14:12 and 16:25; 18:8 and 26:22; 19:24 and 26:15; 20:16 and 27:13; 21:9 and 25:24; 22:3 and 27:12). Sometimes a group of proverbs shares a similar theme (e.g., 16:1-11). 10:1 The joy or grief of godly parents reflects the degree of their child’s obedience to principles of wisdom.
Open source ↗Original language
The Hebrew and Greek words behind this passage, with Strong's numbers — from openscriptures (CC BY-SA).
מָשָׁל (mâshâl, H4912) — properly, a pithy maxim, usually of metaphorical nature; hence, a simile (as an adage,… שְׁלֹמֹה (Shᵉlômôh, H8010) — Shelomah, David's successor חָכָם (châkâm, H2450) — wise, (i.e. intelligent, skilful or artful) בֵּן (bên, H1121) — a son (as a builder of the family name), in the widest sense (of literal and figurative… שָׂמַח (sâmach, H8055) — probably to brighten up, i.e. (figuratively) be (causatively, make) blithe or gleesome אָב (ʼâb, H1) — father, in a literal and immediate, or figurative and remote application כְּסִיל (kᵉçîyl, H3684) — properly, fat, i.e. (figuratively) stupid or silly תּוּגָה (tûwgâh, H8424) — depression (of spirits); concretely a grief אֵם (ʼêm, H517) — a mother (as the bond of the family); in a wide sense (both literally and figuratively…
Open source ↗אוֹצָר (ʼôwtsâr, H214) — a depository רֶשַׁע (reshaʻ, H7562) — a wrong (especially moral) יַעַל (yaʻal, H3276) — properly, to ascend; figuratively, to be valuable (objectively; useful, subjectively;… צְדָקָה (tsᵉdâqâh, H6666) — rightness (abstractly), subjectively (rectitude), objectively (justice), morally (virtue)… נָצַל (nâtsal, H5337) — to snatch away, whether in a good or a bad sense מָוֶת (mâveth, H4194) — death (natural or violent); concretely, the dead, their place or state (hades);…
Open source ↗יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God רָעֵב (râʻêb, H7456) — to hunger נֶפֶשׁ (nephesh, H5315) — properly, a breathing creature, i.e. animal of (abstractly) vitality; used very widely in… צַדִּיק (tsaddîyq, H6662) — just הָדַף (Hâdaph, H1920) — to push away or down הַוָּה (havvâh, H1942) — by implication, of falling); desire; also ruin רָשָׁע (râshâʻ, H7563) — morally wrong; concretely, an (actively) bad person
Open source ↗רוּשׁ (rûwsh, H7326) — to be destitute עָשָׂה (ʻâsâh, H6213) — to do or make, in the broadest sense and widest application רְמִיָּה (rᵉmîyâh, H7423) — remissness, treachery כַּף (kaph, H3709) — the hollow hand or palm (so of the paw of an animal, of the sole, and even of the bowl of… יָד (yâd, H3027) — a hand (the open one (indicating power, means, direction, etc.), חֲרוּץ (chărûwts, H2742) — properly, incised or (active) incisive; hence (as noun masculine or feminine) a trench… עָשַׁר (ʻâshar, H6238) — properly, to accumulate; chiefly (specifically) to grow (causatively, make) rich
Open source ↗אָגַר (ʼâgar, H103) — to harvest קַיִץ (qayits, H7019) — harvest (as the crop), whether the product (grain or fruit) or the (dry) season שָׂכַל (sâkal, H7919) — to be (causatively, make or act) circumspect and hence, intelligent בֵּן (bên, H1121) — a son (as a builder of the family name), in the widest sense (of literal and figurative… רָדַם (râdam, H7290) — to stun, i.e. stupefy (with sleep or death) קָצִיר (qâtsîyr, H7105) — severed, i.e. harvest (as reaped), the crop, the time, the reaper, or figuratively; also… בּוּשׁ (bûwsh, H954) — properly, to pale, i.e. by implication to be ashamed; also (by implication) to be…
Open source ↗בְּרָכָה (Bᵉrâkâh, H1293) — benediction; by implication prosperity רֹאשׁ (rôʼsh, H7218) — the head (as most easily shaken), whether literal or figurative (in many applications, of… צַדִּיק (tsaddîyq, H6662) — just חָמָס (châmâç, H2555) — violence; by implication, wrong; by meton. unjust gain כָּסָה (kâçâh, H3680) — properly, to plump, i.e. fill up hollows; by implication, to cover (for clothing or… פֶּה (peh, H6310) — the mouth (as the means of blowing), whether literal or figurative (particularly speech);… רָשָׁע (râshâʻ, H7563) — morally wrong; concretely, an (actively) bad person
Open source ↗זֵכֶר (zêker, H2143) — a memento, abstractly recollection (rarely if ever); by implication, commemoration צַדִּיק (tsaddîyq, H6662) — just בְּרָכָה (Bᵉrâkâh, H1293) — benediction; by implication prosperity שֵׁם (shêm, H8034) — an appellation, as amark or memorial of individuality; by implication honor, authority,… רָשָׁע (râshâʻ, H7563) — morally wrong; concretely, an (actively) bad person רָקַב (râqab, H7537) — to decay (as by worm-eating)
Open source ↗חָכָם (châkâm, H2450) — wise, (i.e. intelligent, skilful or artful) לֵב (lêb, H3820) — the heart; also used (figuratively) very widely for the feelings, the will and even the… לָקַח (lâqach, H3947) — to take (in the widest variety of applications) מִצְוָה (mitsvâh, H4687) — a command, whether human or divine (collectively, the Law) שָׂפָה (sâphâh, H8193) — the lip (as a natural boundary); by implication, language; by analogy, a margin (of a… אֱוִיל (ʼĕvîyl, H191) — (figuratively) silly לָבַט (lâbaṭ, H3832) — to overthrow; intransposed, to fall
Open source ↗יָלַךְ (yâlak, H3212) — to walk (literally or figuratively); causatively, to carry (in various senses) תֹּם (tôm, H8537) — completeness; figuratively, prosperity; usually (morally) innocence הָלַךְ (hâlak, H1980) — to walk (in a great variety of applications, literally and figuratively) בֶּטַח (beṭach, H983) — properly, a place of refuge; abstract, safety, both the fact (security) and the feeling… עָקַשׁ (ʻâqash, H6140) — to knot or distort; figuratively, to pervert (act or declare perverse) דֶּרֶךְ (derek, H1870) — a road (as trodden); figuratively, a course of life or mode of action, often adverb יָדַע (yâdaʻ, H3045) — to know (properly, to ascertain by seeing); used in a great variety of senses,…
Open source ↗קָרַץ (qârats, H7169) — to pinch, i.e. (partially) to bite the lips, blink the eyes (as a gesture of malice), or… עַיִן (ʻayin, H5869) — an eye (literally or figuratively); by analogy, a fountain (as the eye of the landscape) נָתַן (nâthan, H5414) — to give, used with greatest latitude of application (put, make, etc.) עַצֶּבֶת (ʻatstsebeth, H6094) — a idol; also, a pain or wound שָׂפָה (sâphâh, H8193) — the lip (as a natural boundary); by implication, language; by analogy, a margin (of a… אֱוִיל (ʼĕvîyl, H191) — (figuratively) silly לָבַט (lâbaṭ, H3832) — to overthrow; intransposed, to fall
Open source ↗פֶּה (peh, H6310) — the mouth (as the means of blowing), whether literal or figurative (particularly speech);… צַדִּיק (tsaddîyq, H6662) — just מָקוֹר (mâqôwr, H4726) — properly, something dug, i.e. a (general) source (of water, even when naturally flowing;… חַי (chay, H2416) — alive; hence, raw (flesh); fresh (plant, water, year), strong; also (as noun, especially… חָמָס (châmâç, H2555) — violence; by implication, wrong; by meton. unjust gain כָּסָה (kâçâh, H3680) — properly, to plump, i.e. fill up hollows; by implication, to cover (for clothing or… רָשָׁע (râshâʻ, H7563) — morally wrong; concretely, an (actively) bad person
Open source ↗שִׂנְאָה (sinʼâh, H8135) — hate עוּר (ʻûwr, H5782) — to wake (literally or figuratively) מְדָן (mᵉdân, H4090) — {a contest or quarrel} אַהֲבָה (ʼahăbâh, H160) — {affection (in a good or a bad sense)} כָּסָה (kâçâh, H3680) — properly, to plump, i.e. fill up hollows; by implication, to cover (for clothing or… פֶּשַׁע (peshaʻ, H6588) — a revolt (national, moral or religious)
Open source ↗שָׂפָה (sâphâh, H8193) — the lip (as a natural boundary); by implication, language; by analogy, a margin (of a… בִּין (bîyn, H995) — to separate mentally (or distinguish), i.e.(generally) understand חׇכְמָה (chokmâh, H2451) — wisdom (in a good sense) מָצָא (mâtsâʼ, H4672) — properly, to come forth to, i.e. appear or exist; transitively, to attain, i.e. find or… שֵׁבֶט (shêbeṭ, H7626) — a scion, i.e. (literally) a stick (for punishing, writing, fighting, ruling, walking,… גֵּו (gêv, H1460) — the back; by analogy, the middle חָסֵר (châçêr, H2638) — lacking; hence, without לֵב (lêb, H3820) — the heart; also used (figuratively) very widely for the feelings, the will and even the…
Open source ↗חָכָם (châkâm, H2450) — wise, (i.e. intelligent, skilful or artful) צָפַן (tsâphan, H6845) — to hide (by covering over); by implication, to hoard or reserve; figuratively to deny;… דַּעַת (daʻath, H1847) — knowledge פֶּה (peh, H6310) — the mouth (as the means of blowing), whether literal or figurative (particularly speech);… אֱוִיל (ʼĕvîyl, H191) — (figuratively) silly קָרוֹב (qârôwb, H7138) — near (in place, kindred or time) מְחִתָּה (mᵉchittâh, H4288) — properly, a dissolution; concretely, a ruin, or (abstractly) consternation
Open source ↗Cross-references
Other passages the community most often connects to this one. Tap to read.
These are the proverbs of Solomon son of David, king of Israel,
A rod of correction imparts wisdom, but a child left to himself disgraces his mother.
A foolish son brings grief to his father and bitterness to her who bore him.
A man who loves wisdom brings joy to his father, but a companion of prostitutes squanders his wealth.
A wise son brings joy to his father, but a foolish man despises his mother.
A man fathers a fool to his own grief; the father of a fool has no joy.
Not only was the Teacher wise, but he also taught the people knowledge; he pondered, searched out, and arranged many proverbs.
A foolish son is his father’s ruin, and a quarrelsome wife is like a constant dripping.
And who knows whether that man will be wise or foolish? Yet he will take over all the labor at which I have worked skillfully under the sun. This too is futile.
These are additional proverbs of Solomon, which were copied by the men of Hezekiah king of Judah: