Show Bible Commentary For A Bible Verse

Click here to show/hide instructions.

Selected Verse: Proverbs 16:31 - Strong Concordance

Verse	Translation	Text
Pr 16:31	Strong Concordance	The hoary head [07872] is a crown [05850] of glory [08597], if it be found [04672] in the way [01870] of righteousness [06666].
	King James	The hoary head is a crown of glory, if it be found in the way of righteousness.

Summary Of Commentaries Associated With The Selected Verse

Open All | Close All Open All | Close All

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
(Compare Pro 20:29). if--or, which may be supplied properly, or without it the sense is as in Pro 3:16; Pro 4:10, that piety is blessed with long life.

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

(Compare Pro 20:29).

if--or, which may be supplied properly, or without it the sense is as in Pro 3:16; Pro 4:10, that piety is blessed with long life.

Notes on the Bible, by Albert Barnes, [1834]
Omit "if." Literally, "it (i. e., the hoary head) is found in the way of righteousness," comes as the reward of righteousness.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Pro 16:31 31 A bright diadem is a hoary head, In the way of righteousness it is found - namely, this bright diadem, this beautiful crown (Pro 4:8), which silver hair is to him who has it as the result of his advanced age (Pro 20:29), for "thou shalt rise up before the hoary head," Lev 19:32; and the contrast of an early death is to die in a good old age, Gen 15:15, etc., but a long life is on one side a self-consequence, and on another the promised reward of a course of conduct regulated by God's will, God's law, and by the rule of love to God and love to one's neighbour. From the N.T. standpoint that is also so far true, as in all the world there is no better established means of prolonging life than the avoidance of evil; but the clause corresponding to the O.T. standpoint, that evil punishes itself by a premature death, and that good is rewarded by long life, has indeed many exceptions arising from the facts of experience against it, for we see even the godless in their life of sin attaining to an advanced old age, and in view of the veiled future it appears only as a one-sided truth, so that the words, Wisd. 4:9, "discretion is to man the right grey hairs, and an unstained life is the right old age," which is mediated by life experiences, such as Isa 57:1., stand opposed to the above proverb as its reversed side. That old Solomonic proverb is, however, true, for it is not subverted; and, in contrast to self-destroying vice and wickedness; calling forth the judgment of God, it is and remains true, that whoever would reach an honoured old age, attains to it in the way of a righteous life and conduct. Pro 16:32 32 Better one slow to anger than a hero in war; And whoever is master of his spirit, than he who taketh a city. Regarding ארך אפּים, vid., Pro 14:29, where קצר־רוּח was the parallel of the contrast. The comparison is true as regards persons, with reference to the performances expressed, and (since warlike courage and moral self-control may be united in one person) they are properly those in which the טוב determines the moral estimate. In Pirke Aboth iv. 1, the question, "Who is the hero?" is answered by, "he who overcomes his desire," with reference to this proverb, for that which is here said of the ruling over the passion of anger is true of all affections and passions. "Yet he who reigns within himself, and rules Passions, desires, and fears, is more a king Which every wise and virtuous man attains." (Note: Milton's Paradise Regained, ii. 466-8.) On the other side, the comparison is suggested: Break your head, not so sore; Break your will - that is more. (Note: "Zerbrich den Kopf dir nicht so sehr; Zerbreich den Willen - das ist mehr." - Matth. Claudius) Pro 16:33 33 One casts the lot into the lap; But all its decision cometh from Jahve. The Tra knows only in one instance an ordeal (a judgment of God) as a right means of proof, Num 5:12-31. The lot is nowhere ordained by it, but its use is supported by a custom running parallel with the Mosaic law; it was used not only in private life, but also in manifold ways within the domain of public justice, as well as for the detection of the guilty, Jos 7:14., Sa1 14:40-42. So that the proverb Pro 18:18 says the same thing of the lot that is said in the Epistle to the Heb; Heb 6:16, of the oath. The above proverb also explains the lot for an ordeal, for it is God who directs and orders it that it fall out thus and not otherwise. A particular sanction of the use of the lot does not lie in this, but it is only said, that where the lot is cast, all the decision that results from it is determined by God. That is in all cases true; but whether the challenging of the divine decision in such a way be right in this or that case is a question, and in no case would one, on the contrary, venture to make the person of the transgressor discoverable by lot, and let it decide regarding human life. But antiquity judged this matter differently, as e.g., the Book of Jonah (chap. 1) shows; it was a practice, animated by faith, in God's government of the world, which, if it did not observe the boundary between faith and superstition, yet stood high above the unbelief of the "Enlightenment." Like the Greek κόλπος, חיק (from חוּק, Arab. ḥaḳ, khaḳ, to encompass, to stretch out) means, as it is commonly taken, gremium as well as sinus, but the latter meaning is the more sure; and thus also here it is not the lap as the middle of the body, so that one ought to think on him who casts the lot as seated, but also not the lap of the garment, but, like Pro 6:27, cf. Isa 40:11, the swelling, loose, external part of the clothing covering the bosom (the breast), where the lot covered by it is thrown by means of shaking and changing, and whence it is drawn out. The construction of the passive הוּטל (from טוּל = Arab. tall, to throw along) with the object. accus. follows the old scheme, Gen 4:18, and has its reason in this, that the Semitic passive, formed by the change of vowels, has not wholly given up the governing force of the active. משׁפּט signifies here decision as by the Urim and Thummim, Num 27:21, but which was no lot-apparatus.

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

Pro 16:31

31 A bright diadem is a hoary head,

In the way of righteousness it is found -

namely, this bright diadem, this beautiful crown (Pro 4:8), which silver hair is to him who has it as the result of his advanced age (Pro 20:29), for "thou shalt rise up before the hoary head," Lev 19:32; and the contrast of an early death is to die in a good old age, Gen 15:15, etc., but a long life is on one side a self-consequence, and on another the promised reward of a course of conduct regulated by God's will, God's law, and by the rule of love to God and love to one's neighbour. From the N.T. standpoint that is also so far true, as in all the world there is no better established means of prolonging life than the avoidance of evil; but the clause corresponding to the O.T. standpoint, that evil punishes itself by a premature death, and that good is rewarded by long life, has indeed many exceptions arising from the facts of experience against it, for we see even the godless in their life of sin attaining to an advanced old age, and in view of the veiled future it appears only as a one-sided truth, so that the words, Wisd. 4:9, "discretion is to man the right grey hairs, and an unstained life is the right old age," which is mediated by life experiences, such as Isa 57:1., stand opposed to the above proverb as its reversed side. That old Solomonic proverb is, however, true, for it is not subverted; and, in contrast to self-destroying vice and wickedness; calling forth the judgment of God, it is and remains true, that whoever would reach an honoured old age, attains to it in the way of a righteous life and conduct.

Pro 16:32

32 Better one slow to anger than a hero in war;

And whoever is master of his spirit, than he who taketh a city.

Regarding ארך אפּים, vid., Pro 14:29, where קצר־רוּח was the parallel of the contrast. The comparison is true as regards persons, with reference to the performances expressed, and (since warlike courage and moral self-control may be united in one person) they are properly those in which the טוב determines the moral estimate. In Pirke Aboth iv. 1, the question, "Who is the hero?" is answered by, "he who overcomes his desire," with reference to this proverb, for that which is here said of the ruling over the passion of anger is true of all affections and passions.

"Yet he who reigns within himself, and rules

Passions, desires, and fears, is more a king

Which every wise and virtuous man attains."

(Note: Milton's Paradise Regained, ii. 466-8.)

On the other side, the comparison is suggested:

Break your head, not so sore;

Break your will - that is more.

(Note: "Zerbrich den Kopf dir nicht so sehr; Zerbreich den Willen - das ist mehr." - Matth. Claudius)

Pro 16:33

33 One casts the lot into the lap;

But all its decision cometh from Jahve.

The Tra knows only in one instance an ordeal (a judgment of God) as a right means of proof, Num 5:12-31. The lot is nowhere ordained by it, but its use is supported by a custom running parallel with the Mosaic law; it was used not only in private life, but also in manifold ways within the domain of public justice, as well as for the detection of the guilty, Jos 7:14., Sa1 14:40-42. So that the proverb Pro 18:18 says the same thing of the lot that is said in the Epistle to the Heb; Heb 6:16, of the oath. The above proverb also explains the lot for an ordeal, for it is God who directs and orders it that it fall out thus and not otherwise. A particular sanction of the use of the lot does not lie in this, but it is only said, that where the lot is cast, all the decision that results from it is determined by God. That is in all cases true; but whether the challenging of the divine decision in such a way be right in this or that case is a question, and in no case would one, on the contrary, venture to make the person of the transgressor discoverable by lot, and let it decide regarding human life. But antiquity judged this matter differently, as e.g., the Book of Jonah (chap. 1) shows; it was a practice, animated by faith, in God's government of the world, which, if it did not observe the boundary between faith and superstition, yet stood high above the unbelief of the "Enlightenment." Like the Greek κόλπος, חיק (from חוּק, Arab. ḥaḳ, khaḳ, to encompass, to stretch out) means, as it is commonly taken, gremium as well as sinus, but the latter meaning is the more sure; and thus also here it is not the lap as the middle of the body, so that one ought to think on him who casts the lot as seated, but also not the lap of the garment, but, like Pro 6:27, cf. Isa 40:11, the swelling, loose, external part of the clothing covering the bosom (the breast), where the lot covered by it is thrown by means of shaking and changing, and whence it is drawn out. The construction of the passive הוּטל (from טוּל = Arab. tall, to throw along) with the object. accus. follows the old scheme, Gen 4:18, and has its reason in this, that the Semitic passive, formed by the change of vowels, has not wholly given up the governing force of the active. משׁפּט signifies here decision as by the Urim and Thummim, Num 27:21, but which was no lot-apparatus.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
The hoary head is a crown of glory - The latter part of the verse is very well added, for many a sinner has a hoary head.

Top

¹⁰ Hear [08085], O my son [01121], and receive [03947] my sayings [0561]; and the years [08141] of thy life [02416] shall be many [07235].

¹⁶ Length [0753] of days [03117] is in her right hand [03225]; and in her left hand [08040] riches [06239] and honour [03519].

²⁹ The glory [08597] of young men [0970] is their strength [03581]: and the beauty [01926] of old men [02205] is the gray head [07872].

²¹ And he shall stand [05975] before [06440] Eleazar [0499] the priest [03548], who shall ask [07592] counsel for him after the judgment [04941] of Urim [0224] before [06440] the LORD [03068]: at his word [06310] shall they go out [03318], and at his word [06310] they shall come in [0935], both he, and all the children [01121] of Israel [03478] with him, even all the congregation [05712].

¹⁸ And unto Enoch [02585] was born [03205] Irad [05897]: and Irad [05897] begat [03205] Mehujael [04232]: and Mehujael [04232] begat [03205] Methusael [04967]: and Methusael [04967] begat [03205] Lamech [03929].

¹¹ He shall feed [07462] his flock [05739] like a shepherd [07462]: he shall gather [06908] the lambs [02922] with his arm [02220], and carry [05375] them in his bosom [02436], and shall gently lead [05095] those that are with young [05763].

²⁷ Can a man [0376] take [02846] fire [0784] in his bosom [02436], and his clothes [0899] not be burned [08313]?

¹⁶ For [1063] men [444] verily [3303] swear [3660] by [2596] the greater [3187]: and [2532] an oath [3727] for [1519] confirmation [951] is to them [846] an end [4009] of all [3956] strife [485].

¹⁸ The lot [01486] causeth contentions [04079] to cease [07673], and parteth [06504] between the mighty [06099].

⁴⁰ Then said [0559] he unto all Israel [03478], Be ye on one [0259] side [05676], and I and Jonathan [03129] my son [01121] will be on the other [0259] side [05676]. And the people [05971] said [0559] unto Saul [07586], Do [06213] what seemeth [05869] good [02896] unto thee.
⁴¹ Therefore Saul [07586] said [0559] unto the LORD [03068] God [0430] of Israel [03478], Give [03051] a perfect [08549] lot. And Saul [07586] and Jonathan [03129] were taken [03920]: but the people [05971] escaped [03318].
⁴² And Saul [07586] said [0559], Cast [05307] lots between me and Jonathan [03129] my son [01121]. And Jonathan [03129] was taken [03920].

¹⁴ In the morning [01242] therefore ye shall be brought [07126] according to your tribes [07626]: and it shall be, that the tribe [07626] which the LORD [03068] taketh [03920] shall come [07126] according to the families [04940] thereof; and the family [04940] which the LORD [03068] shall take [03920] shall come [07126] by households [01004]; and the household [01004] which the LORD [03068] shall take [03920] shall come [07126] man [01397] by man [01397].

³³ The lot [01486] is cast [02904] into the lap [02436]; but the whole disposing [04941] thereof is of the LORD [03068].

²⁹ He that is slow [0750] to wrath [0639] is of great [07227] understanding [08394]: but he that is hasty [07116] of spirit [07307] exalteth [07311] folly [0200].

³² He that is slow [0750] to anger [0639] is better [02896] than the mighty [01368]; and he that ruleth [04910] his spirit [07307] than he that taketh [03920] a city [05892].

¹ The righteous [06662] perisheth [06], and no man [0376] layeth [07760] it to heart [03820]: and merciful [02617] men [0582] are taken away [0622], none considering [0995] that the righteous [06662] is taken away [0622] from [06440] the evil [07451] to come.

¹⁵ And thou shalt go [0935] to thy fathers [01] in peace [07965]; thou shalt be buried [06912] in a good [02896] old age [07872].

³² Thou shalt rise up [06965] before [06440] the hoary head [07872], and honour [01921] the face [06440] of the old man [02205], and fear [03372] thy God [0430]: I am the LORD [03068].

²⁹ The glory [08597] of young men [0970] is their strength [03581]: and the beauty [01926] of old men [02205] is the gray head [07872].

⁸ Exalt [05549] her, and she shall promote [07311] thee: she shall bring thee to honour [03513], when thou dost embrace [02263] her.

³¹ The hoary head [07872] is a crown [05850] of glory [08597], if it be found [04672] in the way [01870] of righteousness [06666].