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Selected Verse: Proverbs 10:1 - Strong Concordance

Verse	Translation	Text
Pr 10:1	Strong Concordance	The proverbs [04912] of Solomon [08010]. A wise [02450] son [01121] maketh a glad [08055] father [01]: but a foolish [03684] son [01121] is the heaviness [08424] of his mother [0517].
	King James	The proverbs of Solomon. A wise son maketh a glad father: but a foolish son is the heaviness of his mother.

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]
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."

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

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."

Notes on the Bible, by Albert Barnes, [1834]
See the Introduction.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
foolish son A "fool" in Scripture is never a mentally deficient person, but rather one arrogant and self-sufficient; one who orders his life as if there were no God. See, for illustration, (Luk 12:16-20). The rich man was not mentally deficient, but he was a "fool" because he supposed that his soul could live on the things in the barn, giving no thought to his eternal wellbeing.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
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 wise son maketh glad his father; A foolish son is his mother's grief. One sees here quite distinctly (cf. Hos 13:13) that חכם (from חכם, properly to be thick, stout, solid, as πυκνός = σοφός) is primarily a practical and ethical conception. Similar proverbs are found further on, but consisting of synonymous parallel members, in which either the father both times represents the parents, as Pro 17:21; Pro 23:24, or father and mother are separated, each being named in different members, as Pro 17:25; Pro 23:25, and particularly Pro 15:20, where 20a = 1a of the above proverb. It is incorrect to say, with Hitzig, that this contrast draws the division after it: the division lies nearer in the synonymous distichs, and is there less liable to be misunderstood than in the antithetic. Thus, from this proverb before us, it might be concluded that grief on account of a befooled son going astray in bypaths, and not coming to the right way, falls principally on the mother, as (Sir. 3:9) is often the case in unfortunate marriages. The idea of the parents is in this way only separated, and the two members stand in suppletive interchangeable relationship. ישׂמּח is the middle of the clause, and is the usual form in connection; ישׂמּח is the pausal form. תּוּגה, from הוגה (יגה), has pass. , as תּורה, act. . "The expression of the pred. 1b is like Pro 3:17; Pro 8:6; Pro 10:14.; cf. e.g., Arab. âlastaḳṣa furkat, oversharpening is dividing, i.e., effects it inquiries become or lead to separation (cf. our proverb, Allzuscharf macht scharig = too much sharpening makes full of notches); Burckhardt, Sprchw. Nr. 337" (Fl.).

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

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 wise son maketh glad his father;

A foolish son is his mother's grief.

One sees here quite distinctly (cf. Hos 13:13) that חכם (from חכם, properly to be thick, stout, solid, as πυκνός = σοφός) is primarily a practical and ethical conception. Similar proverbs are found further on, but consisting of synonymous parallel members, in which either the father both times represents the parents, as Pro 17:21; Pro 23:24, or father and mother are separated, each being named in different members, as Pro 17:25; Pro 23:25, and particularly Pro 15:20, where 20a = 1a of the above proverb. It is incorrect to say, with Hitzig, that this contrast draws the division after it: the division lies nearer in the synonymous distichs, and is there less liable to be misunderstood than in the antithetic. Thus, from this proverb before us, it might be concluded that grief on account of a befooled son going astray in bypaths, and not coming to the right way, falls principally on the mother, as (Sir. 3:9) is often the case in unfortunate marriages. The idea of the parents is in this way only separated, and the two members stand in suppletive interchangeable relationship. ישׂמּח is the middle of the clause, and is the usual form in connection; ישׂמּח is the pausal form. תּוּגה, from הוגה (יגה), has pass. , as תּורה, act. . "The expression of the pred. 1b is like Pro 3:17; Pro 8:6; Pro 10:14.; cf. e.g., Arab. âlastaḳṣa furkat, oversharpening is dividing, i.e., effects it inquiries become or lead to separation (cf. our proverb, Allzuscharf macht scharig = too much sharpening makes full of notches); Burckhardt, Sprchw. Nr. 337" (Fl.).

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
The proverbs of Solomon - Some ancient MSS. of the Vulgate have Proverbiorum liber secundus, "The second book of the Proverbs." The preceding nine chapters can only be considered as an introduction, if indeed they may be said to make even a part, of the proverbs of Solomon, which appear to commence only at the tenth chapter. A wise son maketh a glad father - The parallels in this and several of the succeeding chapters are those which Bishop Lowth calls the antithetic; when two lines correspond with each other by an opposition of terms and sentiments; when the second is contrasted with the first; sometimes in expression, sometimes in sense only. Accordingly the degrees of antithesis are various; from an exact contraposition of word to word, through a whole sentence, down to a general disparity, with something of a contrariety in the two propositions, as: - A wise son rejoiceth in his father. But a foolish son is the grief of his mother. Where every word has its opposite; for the terms father and mother are, as the logicians say, relatively opposite.

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¹⁶ And [1161] he spake [2036] a parable [3850] unto [4314] them [846], saying [3004], The ground [5561] of a certain [5100] rich [4145] man [444] brought forth plentifully [2164]:
¹⁷ And [2532] he thought [1260] within [1722] himself [1438], saying [3004], What [5101] shall I do [4160], because [3754] I have [2192] no [3756] room where [4226] to bestow [4863] my [3450] fruits [2590]?
¹⁸ And [2532] he said [2036], This [5124] will I do [4160]: I will pull down [2507] my [3450] barns [596], and [2532] build [3618] greater [3187]; and [2532] there [1563] will I bestow [4863] all [3956] my [3450] fruits [1081] and [2532] my [3450] goods [18].
¹⁹ And [2532] I will say [2046] to my [3450] soul [5590], Soul [5590], thou hast [2192] much [4183] goods [18] laid up [2749] for [1519] many [4183] years [2094]; take thine ease [373], eat [5315], drink [4095], and be merry [2165].
²⁰ But [1161] God [2316] said [2036] unto him [846], Thou fool [878], this [5026] night [3571] thy [4675] soul [5590] shall be required [523] of [575] thee [4675]: then [1161] whose [5101] shall those things be [2071], which [3739] thou hast provided [2090]?

¹⁴ Wise [02450] men lay up [06845] knowledge [01847]: but the mouth [06310] of the foolish [0191] is near [07138] destruction [04288].

⁶ Hear [08085]; for I will speak [01696] of excellent things [05057]; and the opening [04669] of my lips [08193] shall be right things [04339].

¹⁷ Her ways [01870] are ways [01870] of pleasantness [05278], and all her paths [05410] are peace [07965].

²⁰ A wise [02450] son [01121] maketh a glad [08055] father [01]: but a foolish [03684] man [0120] despiseth [0959] his mother [0517].

²⁵ Thy father [01] and thy mother [0517] shall be glad [08055], and she that bare [03205] thee shall rejoice [01523].

²⁵ A foolish [03684] son [01121] is a grief [03708] to his father [01], and bitterness [04470] to her that bare [03205] him.

²⁴ The father [01] of the righteous [06662] shall greatly [01524] rejoice [01523]: and he that begetteth [03205] a wise [02450] child shall have joy [08055] of him.

²¹ He that begetteth [03205] a fool [03684] doeth it to his sorrow [08424]: and the father [01] of a fool [05036] hath no joy [08055].

¹³ The sorrows [02256] of a travailing woman [03205] shall come [0935] upon him: he is an unwise [02450] son [01121]; for he should not stay [05975] long [06256] in the place of the breaking forth [04866] of children [01121].