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Selected Verse: Proverbs 28:2 - Strong Concordance

Verse	Translation	Text
Pr 28:2	Strong Concordance	For the transgression [06588] of a land [0776] many [07227] are the princes [08269] thereof: but by a man [0120] of understanding [0995] and knowledge [03045] the state [03651] thereof shall be prolonged [0748](8686).
	King James	For the transgression of a land many are the princes thereof: but by a man of understanding and knowledge the state thereof shall be prolonged.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Anarchy producing contending rulers shortens the reign of each. but by a man . . . prolonged--or, "by a man of understanding--that is, a good ruler--he who knows or regards the right, that is, a good citizen, shall prolong (his days)." Good rulers are a blessing to the people. Bad government as a punishment for evil is contrasted with good as blessing to the good.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Anarchy producing contending rulers shortens the reign of each.

but by a man . . . prolonged--or, "by a man of understanding--that is, a good ruler--he who knows or regards the right, that is, a good citizen, shall prolong (his days)." Good rulers are a blessing to the people. Bad government as a punishment for evil is contrasted with good as blessing to the good.

Notes on the Bible, by Albert Barnes, [1834]
Transgression - Better, rebellion. A revolt against a ruler leads to rapid changes of dynasty (the whole history of the kingdom of Israel was a proof of this), but "with men of understanding and knowledge thus shall he (the prince) continue." True wisdom will lead people to maintain an existing order. The King James Version implies that political disorders may come as the punishment of any national sin. The state - Better, it (the land) shall surely prolong its days in stability.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
There now follows a royal proverb, whose key-note is the same as that struck at Pro 25:2, which states how a country falls into the οὐκ ἀγαθόν of the rule of the many: Through the wickedness of a land the rulers become many; And through a man of wisdom, of knowledge, authority continues. If the text presented בּפשׁע as Hitzig corrects, then one might think of a political revolt, according to the usage of the word, Kg1 12:19, etc.; but the word is בּפּשׁע, (Note: Thus to be written with Gaja here and at Pro 29:6, after the rule of Metheg-Setzung, 42.) and פּשׁע (from פּשׁע, dirumpere) is the breaking through of limits fixed by God, apostasy, irreligion, e.g., Mic 1:5. But that many rulers for a land arise from such a cause, shows a glance into the Book of Hosea, e.g., Hos 7:16 : "They return, but not to the Most High (sursum); they are become like a deceitful bow; their princes shall then fall by the sword;" and Hos 8:4 : "They set up kings, but not by me; they have made princes, and I knew it not." The history of the kingdom of Israel shows that a land which apostatizes from revealed religion becomes at once the victim of party spirit, and a subject of contention to many would-be rulers, whether the fate of the king whom it has rejected be merited or not. But what is now the contrast which 2b brings forward? The translation by Bertheau and also by Zckler is impossible: "but through intelligent, prudent men, he (the prince) continueth long." For 2a does not mean a frequent changing of the throne, which in itself may not be a punishment for the sins of the people, but the appearance at the same time of many pretenders to the throne, as was the case in the kingdom of Israel during the interregnum after the death of Jeroboam II, or in Rome at the time of the thirty tyrants; יאריך must thus refer to one of these "many" who usurp for a time the throne. בּאדם may also mean, Pro 23:28, inter homines; but אדם, with the adjective following, e.g., Pro 11:7; Pro 12:23; Pro 17:18; Pro 21:16, always denotes one; and that translation also changes the כּן into a "so," "then" introducing the concluding clause, which it altogether disregards as untranslatable. But equally impossible is Bttcher's: "among intelligent, prudent people, one continues (in the government)," for then the subject-conception on which it depends would be slurred over. Without doubt כּן is here a substantive, and just this subject-conception. That it may be a substantive has been already shown at Pro 11:19. There it denoted integrity (properly that which is right or genuine); and accordingly it means here, not the status quo (Fleischer: idem rerum status), but continuance, and that in a full sense: the jurisdiction (properly that which is upright and right), i.e., this, that right continues and is carried on in the land. Similarly Heidenheim, for he glosses כן by מכון הארץ; and Umbreit, who, however, unwarned by the accent, subordinates this כן [in the sense of "right"] to ידע as its object. Zckler, with Bertheau, finds a difficulty in the asyndeton מבין ידע. But these words also, Neh 10:29, stand together as a formula; and that this formula is in the spirit and style of the Book of Proverbs, passages such as Pro 19:25; Pro 29:7 (Note: The three connected words ובאדם מבין ידע have, in Lwenstein, the accents Mercha, Mercha, Mugrash; but the Venetian, 1515, 20, Athias, v. d. Hooght, and Hahn, have rightly Tarcha, Mercha, Mugrash, - to place two Merchas in Ben-Naphtali's manner.) show. A practical man, and one who is at the same time furnished with thorough knowledge, is thus spoken of, and prudence and knowledge of religious moral character and worth are meant. What a single man may do under certain circumstances is shown in Pro 21:22; Ecc 9:15. Here one has to think of a man of understanding and spirit at the helm of the State, perhaps as the nearest counsellor of the king. By means of such an one, right continues long (we do not need to supply להיות after "continues long"). If, on the one side, the State falls asunder by the evil conduct of the inhabitants of the land, on the other hand a single man who unites in himself sound understanding and higher knowledge, for a long time holds it together.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

There now follows a royal proverb, whose key-note is the same as that struck at Pro 25:2, which states how a country falls into the οὐκ ἀγαθόν of the rule of the many:

Through the wickedness of a land the rulers become many;

And through a man of wisdom, of knowledge, authority continues.

If the text presented בּפשׁע as Hitzig corrects, then one might think of a political revolt, according to the usage of the word, Kg1 12:19, etc.; but the word is בּפּשׁע,

(Note: Thus to be written with Gaja here and at Pro 29:6, after the rule of Metheg-Setzung, 42.)

and פּשׁע (from פּשׁע, dirumpere) is the breaking through of limits fixed by God, apostasy, irreligion, e.g., Mic 1:5. But that many rulers for a land arise from such a cause, shows a glance into the Book of Hosea, e.g., Hos 7:16 : "They return, but not to the Most High (sursum); they are become like a deceitful bow; their princes shall then fall by the sword;" and Hos 8:4 : "They set up kings, but not by me; they have made princes, and I knew it not." The history of the kingdom of Israel shows that a land which apostatizes from revealed religion becomes at once the victim of party spirit, and a subject of contention to many would-be rulers, whether the fate of the king whom it has rejected be merited or not. But what is now the contrast which 2b brings forward? The translation by Bertheau and also by Zckler is impossible: "but through intelligent, prudent men, he (the prince) continueth long." For 2a does not mean a frequent changing of the throne, which in itself may not be a punishment for the sins of the people, but the appearance at the same time of many pretenders to the throne, as was the case in the kingdom of Israel during the interregnum after the death of Jeroboam II, or in Rome at the time of the thirty tyrants; יאריך must thus refer to one of these "many" who usurp for a time the throne. בּאדם may also mean, Pro 23:28, inter homines; but אדם, with the adjective following, e.g., Pro 11:7; Pro 12:23; Pro 17:18; Pro 21:16, always denotes one; and that translation also changes the כּן into a "so," "then" introducing the concluding clause, which it altogether disregards as untranslatable. But equally impossible is Bttcher's: "among intelligent, prudent people, one continues (in the government)," for then the subject-conception on which it depends would be slurred over. Without doubt כּן is here a substantive, and just this subject-conception. That it may be a substantive has been already shown at Pro 11:19. There it denoted integrity (properly that which is right or genuine); and accordingly it means here, not the status quo (Fleischer: idem rerum status), but continuance, and that in a full sense: the jurisdiction (properly that which is upright and right), i.e., this, that right continues and is carried on in the land. Similarly Heidenheim, for he glosses כן by מכון הארץ; and Umbreit, who, however, unwarned by the accent, subordinates this כן [in the sense of "right"] to ידע as its object. Zckler, with Bertheau, finds a difficulty in the asyndeton מבין ידע. But these words also, Neh 10:29, stand together as a formula; and that this formula is in the spirit and style of the Book of Proverbs, passages such as Pro 19:25; Pro 29:7

(Note: The three connected words ובאדם מבין ידע have, in Lwenstein, the accents Mercha, Mercha, Mugrash; but the Venetian, 1515, 20, Athias, v. d. Hooght, and Hahn, have rightly Tarcha, Mercha, Mugrash, - to place two Merchas in Ben-Naphtali's manner.)

show. A practical man, and one who is at the same time furnished with thorough knowledge, is thus spoken of, and prudence and knowledge of religious moral character and worth are meant. What a single man may do under certain circumstances is shown in Pro 21:22; Ecc 9:15. Here one has to think of a man of understanding and spirit at the helm of the State, perhaps as the nearest counsellor of the king. By means of such an one, right continues long (we do not need to supply להיות after "continues long"). If, on the one side, the State falls asunder by the evil conduct of the inhabitants of the land, on the other hand a single man who unites in himself sound understanding and higher knowledge, for a long time holds it together.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
But - By a wise and good prince.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Many are the princes - Nations, as nations, cannot be judged in a future world; therefore, God judges them here. And where the people are very wicked, and the constitution very bad, the succession of princes is frequent - they are generally taken off by an untimely death. Where the people know that the constitution is in their favor, they seldom disturb the prince, as they consider him the guardian of their privileges. But by a man of understanding - Whether he be a king, or the king's prime minister, the prosperity of the state is advanced by his counsels.

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¹⁵ Now there was found [04672] in it a poor [04542] wise [02450] man [0376], and he by his wisdom [02451] delivered [04422] the city [05892]; yet no man [0120] remembered [02142] that same poor [04542] man [0376].

²² A wise [02450] man scaleth [05927] the city [05892] of the mighty [01368], and casteth down [03381] the strength [05797] of the confidence [04009] thereof.

⁷ The righteous [06662] considereth [03045] the cause [01779] of the poor [01800]: but the wicked [07563] regardeth [0995] not to know [01847] it.

²⁵ Smite [05221] a scorner [03887], and the simple [06612] will beware [06191]: and reprove [03198] one that hath understanding [0995], and he will understand [0995] knowledge [01847].

²⁹ They clave [02388] to their brethren [0251], their nobles [0117], and entered [0935] into a curse [0423], and into an oath [07621], to walk [03212] in God's [0430] law [08451], which was given [05414] by [03027] Moses [04872] the servant [05650] of God [0430], and to observe [08104] and do [06213] all the commandments [04687] of the LORD [03068] our Lord [0113], and his judgments [04941] and his statutes [02706];

¹⁹ As righteousness [06666] tendeth to life [02416]: so he that pursueth [07291] evil [07451] pursueth it to his own death [04194].

¹⁶ The man [0120] that wandereth [08582] out of the way [01870] of understanding [07919] shall remain [05117] in the congregation [06951] of the dead [07496].

¹⁸ A man [0120] void [02638] of understanding [03820] striketh [08628] hands [03709], and becometh [06148] surety [06161] in the presence [06440] of his friend [07453].

²³ A prudent [06175] man [0120] concealeth [03680] knowledge [01847]: but the heart [03820] of fools [03684] proclaimeth [07121] foolishness [0200].

⁷ When a wicked [07563] man [0120] dieth [04194], his expectation [08615] shall perish [06]: and the hope [08431] of unjust [0205] men perisheth [06].

²⁸ She also lieth in wait [0693] as for a prey [02863], and increaseth [03254] the transgressors [0898] among men [0120].

⁴ They have set up kings [04427], but not by me: they have made princes [07786], and I knew [03045] it not: of their silver [03701] and their gold [02091] have they made [06213] them idols [06091], that they may be cut off [03772].

¹⁶ They return [07725], but not to the most High [05920]: they are like a deceitful [07423] bow [07198]: their princes [08269] shall fall [05307] by the sword [02719] for the rage [02195] of their tongue [03956]: this [02097] shall be their derision [03933] in the land [0776] of Egypt [04714].

⁵ For the transgression [06588] of Jacob [03290] is all this, and for the sins [02403] of the house [01004] of Israel [03478]. What is the transgression [06588] of Jacob [03290]? is it not Samaria [08111]? and what are the high places [01116] of Judah [03063]? are they not Jerusalem [03389]?

⁶ In the transgression [06588] of an evil [07451] man [0376] there is a snare [04170]: but the righteous [06662] doth sing [07442] and rejoice [08056].

¹⁹ So Israel [03478] rebelled [06586] against the house [01004] of David [01732] unto this day [03117].

² It is the glory [03519] of God [0430] to conceal [05641] a thing [01697]: but the honour [03519] of kings [04428] is to search out [02713] a matter [01697].