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Selected Verse: Proverbs 29:13 - King James

Verse	Translation	Text
Pr 29:13	King James	The poor and the deceitful man meet together: the LORD lighteneth both their eyes.

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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]
(Compare Pro 22:2). deceitful man--literally, "man of vexations," an exactor. the Lord . . . their eyes--sustains their lives (Sa1 14:27; Psa 13:3); that is, both depend on Him, and He will do justice.

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

(Compare Pro 22:2).

deceitful man--literally, "man of vexations," an exactor.

the Lord . . . their eyes--sustains their lives (Sa1 14:27; Psa 13:3); that is, both depend on Him, and He will do justice.

Notes on the Bible, by Albert Barnes, [1834]
Better, The poor and the oppressor. "Usurer," as in the margin expresses the special form of oppression from which the poor suffer most at the hands of the rich. God has made them both and bestows His light equally on both.

Notes on the Bible, by Albert Barnes, [1834]

Better, The poor and the oppressor. "Usurer," as in the margin expresses the special form of oppression from which the poor suffer most at the hands of the rich. God has made them both and bestows His light equally on both.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
13 The poor man and the usurer meet together - Jahve lighteneth the eyes of both. A variation of Pro 22:2, according to which the proverb is to be understood in both of its parts. That אישׁ תּככים is the contrast of רשׁ, is rightly supposed in Temura 16b; but Rashi, who brings out here a man of moderate learning, and Saadia, a man of a moderate condition (thus also the Targ. גּברא מצעיא, after Buxtorf, homo mediocris fortunae), err by connecting the word with תּוך. The lxx δανειστοῦ καὶ χρεωφειλέτου (ἀλλήλοις συνελθόντων), which would be more correct inverted, for אישׁ תככים is a man who makes oppressive taxes, high previous payments of interest; the verbal stem תּכך, Arab. tak, is a secondary to R. wak, which has the meanings of pressing together, and pressing firm (whence also the middle is named; cf. Arab. samym âlaklab, the solid = the middle point of the heart). תּך, with the plur. תככים, scarcely in itself denotes interest, τόκος; the designation אישׁ תככים includes in it a sensible reproach (Syr. afflictor), and a rentier cannot be so called (Hitzig). Luther: Reiche [rich men], with the marginal note: "who can practise usury as they then generally all do?" Therefore Lwenstein understands the second line after Sa1 2:7 : God enlighteneth their eyes by raising the lowly and humbling the proud. But this line, after Pro 22:2, only means that the poor as well as the rich owe the light of life (Psa 13:4) to God, the creator and ruler of all things - a fact which has also its moral side: both are conditioned by Him, stand under His control, and have to give to Him an account; or otherwise rendered: God maketh His sun to rise on the low and the high, the evil and the good (cf. Mat 5:45) - an all-embracing love full of typical moral motive. (Note: מאיר has, by Lwenstein, Mehuppach Legarmeh, but incorrectly, since after Legarmeh two conjunctives cannot occur. Also Norzi with Mehuppach Mercha is irregular, since Ben-Asher recognises only two examples of this double accentuation to which this מאיר does not belong; vid., Thorath Emeth, p. 12. That the penultima toning מאיר in several editions is false scarcely needs to be remarked. Jablonski rightly points with Mehuppach on the ult., and Zinnorith on the preceding open syllable.)

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

13 The poor man and the usurer meet together -

Jahve lighteneth the eyes of both.

A variation of Pro 22:2, according to which the proverb is to be understood in both of its parts. That אישׁ תּככים is the contrast of רשׁ, is rightly supposed in Temura 16b; but Rashi, who brings out here a man of moderate learning, and Saadia, a man of a moderate condition (thus also the Targ. גּברא מצעיא, after Buxtorf, homo mediocris fortunae), err by connecting the word with תּוך. The lxx δανειστοῦ καὶ χρεωφειλέτου (ἀλλήλοις συνελθόντων), which would be more correct inverted, for אישׁ תככים is a man who makes oppressive taxes, high previous payments of interest; the verbal stem תּכך, Arab. tak, is a secondary to R. wak, which has the meanings of pressing together, and pressing firm (whence also the middle is named; cf. Arab. samym âlaklab, the solid = the middle point of the heart). תּך, with the plur. תככים, scarcely in itself denotes interest, τόκος; the designation אישׁ תככים includes in it a sensible reproach (Syr. afflictor), and a rentier cannot be so called (Hitzig). Luther: Reiche [rich men], with the marginal note: "who can practise usury as they then generally all do?" Therefore Lwenstein understands the second line after Sa1 2:7 : God enlighteneth their eyes by raising the lowly and humbling the proud. But this line, after Pro 22:2, only means that the poor as well as the rich owe the light of life (Psa 13:4) to God, the creator and ruler of all things - a fact which has also its moral side: both are conditioned by Him, stand under His control, and have to give to Him an account; or otherwise rendered: God maketh His sun to rise on the low and the high, the evil and the good (cf. Mat 5:45) - an all-embracing love full of typical moral motive.

(Note: מאיר has, by Lwenstein, Mehuppach Legarmeh, but incorrectly, since after Legarmeh two conjunctives cannot occur. Also Norzi with Mehuppach Mercha is irregular, since Ben-Asher recognises only two examples of this double accentuation to which this מאיר does not belong; vid., Thorath Emeth, p. 12. That the penultima toning מאיר in several editions is false scarcely needs to be remarked. Jablonski rightly points with Mehuppach on the ult., and Zinnorith on the preceding open syllable.)

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
The poor and the deceitful man - It is difficult to fix the meaning of תככים techachim, which we here render the deceitful man. The Targum has, "The poor and the man of Little Wealth." The Septuagint, "The usurer and the Debtor." The Vulgate, "The poor and Creditor." Coverdale, "The poor and the Lender." Others, "The poor and the Rich;" "The poor and the Oppressors." I suppose the meaning may be the same as in Pro 22:2 (note): "The rich and the poor meet together; the Lord is the Maker of them all." Where see the note.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

The poor and the deceitful man - It is difficult to fix the meaning of תככים techachim, which we here render the deceitful man. The Targum has, "The poor and the man of Little Wealth." The Septuagint, "The usurer and the Debtor." The Vulgate, "The poor and Creditor." Coverdale, "The poor and the Lender." Others, "The poor and the Rich;" "The poor and the Oppressors." I suppose the meaning may be the same as in Pro 22:2 (note): "The rich and the poor meet together; the Lord is the Maker of them all." Where see the note.

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