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Selected Verse: Proverbs 19:17 - Strong Concordance
Verse |
Translation |
Text |
Pr 19:17 |
Strong Concordance |
He that hath pity [02603] upon the poor [01800] lendeth [03867] unto the LORD [03068]; and that which he hath given [01576] will he pay him again [07999]. |
|
King James |
He that hath pity upon the poor lendeth unto the LORD; and that which he hath given will he pay him again. |
Summary Of Commentaries Associated With The Selected Verse
A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
(Compare Pro 14:21; Psa 37:26).
hath pity--shown by acts (compare Margin). |
Notes on the Bible, by Albert Barnes, [1834] |
Note the original greatness of the thought. We give to the poor. Have we lost our gift? No, what we gave, we have lent to One who will repay with usury. Compare the yet nobler truth of our Lord's teaching Mat 25:40. |
Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78] |
These verses we take together. But we have no other reason for making a pause at Pro 19:21, than that Pro 19:22 is analogous to Pro 19:17, and thus presents itself to us as an initial verse.
Pro 19:17
17 He lendeth to Jahve who is compassionate to the lowly,
And his bounty He requites to him.
As at Pro 14:31, חונן is part. Kal. The Masoretically exact form of the word is חונן (as ואוזל, Pro 20:14) with Mercha on the first syllable, on which the tone is thrown back, and the העמדה on the second. The Roman legal phrase, mutui datione contrahitur obligatio, serves to explain the fundamental conception of לוה, mutuo accipere, and הלוה, mutuum dare (vid., Pro 22:7). The construction, Exo 22:24, "to make any one bound as a debtor, obligare," lies at the foundation of the genitive connection 'מלוה ה (not מלוה). With 17b cf. Pro 12:14, where the subject of ישׁיב (Kerı̂) remains in the background. גמלו (not גמלּו) is here his work done in the sense of good exhibited. "Love," Hedinger once said, "is an imperishable capital, which always bears interest." And the Archbishop Walther: nam Deo dat qui dat inopibus, ipse Deus est in pauperibus. Dr. Jonas, as Dchsel relates, once gave to a poor man, and said, "Who knows when God restores it!" There Luther interposed: "As if God had not long ago given it beforehand!" This answer of Luther meets the abuse of this beautiful proverb by the covetous.
Pro 19:18
This proverb brings to view once more the pedagogic character of this Older Book of Proverbs:
Correct thy son, for yet there is hope;
But go not too far to kill him.
That כּי tahT is meant relatively, as at Pro 11:15, is seen from Job 11:18; Job 14:7; Jer 31:16.; כּי־ישׁ תּקוה is the usual expression for etemin spes est. Though a son show obstinacy, and manifest a bad disposition, yet there is hope in the training of the youth of being able to break his self-will, and to wean him from his bad disposition; therefore his education should be carried forward with rigorous exactness, but in such a way that wisdom and love regulate the measure and limits of correction: ad eum interficiendum animam ne tollas (animum ne inducas). נפשׁך is not the subject, for in that case the word would have been תּשּׁאך (Kg2 14:10). It is the object: To raise the soul to something is equivalent to, to direct his desire to it, to take delight in it. The teacher should not seek correction as the object, but only as the means; he who has a desire after it, to put the child to death in the case of his guilt, changes correction into revenge, permits himself to be driven by passion from the proper end of correction, and to be pushed beyond its limits. The lxx translates freely εἰς δὲ ὕβρις, for ὕβρις is unrestrained abuse, מוסר אכזרי as Immanuel glosses. Besides, all the ancients and also the Venet. translate המיתו as the inf. of המית. But Oetinger (for he translates: lift not thy soul to his cry, for which Euchel: let not his complaining move thy compassion) follows the derivation from המה suggested by Kimchi, Meri, and Immanuel, and preferred by Ralbag, so that המיתו after the from בּכית is equivalent to המיתו. But leaving out of view that המה means strepere, not lamentari, and that נשׂא נפשׁו means attention, not desire, Pro 23:13 points out to us a better interpretation.
Pro 19:19
Another proverb with נשׂא:
A man of excessive wrath must suffer punishment;
For if thou layest hold of it, hindering it, thou makest it only worse.
The lxx, Syr., and Targ. translate as if the words were גּבר חמה (as בּעל חמה, Pro 29:22). Theodotion, the Venet., and Luther render the Kerı̂ גּדל־; Jerome's impatiens is colourless. The Chethı̂b גרל gives no appropriate meaning. The Arab. jaril means lapidosus (whence גּורל, cf. Aram. פּסּא = ψῆφος), and Schultens translates accordingly aspere scruposus iracundiae, which is altogether after the manner of his own heavy style. Ewald translates גּרל as derived from the Arab jazyl, largus, grandis; but the possibility of the passing over of ר into ז, as maintained by Ewald and also by Hitzig, or the reverse, is physiologically undemonstrable, and is confirmed by no example worthy of mention. Rather it may be possible that the Heb. had an adj. גּרל or גּרל in the sense of stony, gravel-like, hard as gravel, but tow rather than gravel would be appropriate to חמה. Hitzig corrects גּמל חמה, "who acts in anger;" but he says שׁלּם חמה, to recompense anger, Isa 59:18; גמל חמה is without support. This correction, however, is incomparably more feasible than Bttcher's, "moderate inheritance bears expiation;" חמה = חמאה must mean not only thick [curdled] milk, but also moderation, and Bttcher finds this "sound." From all these instances one sees that גרל is an error in transcription; the Kerı̂ גּדל־חמה rightly improves it, a man is thus designated whose peculiarity it is to fall into a high degree of passionate anger (חמה גדולה, Dan 11:44): such an one has to bear ענשׁ, a fine, i.e., to compensate, for he has to pay compensation or smart-money for the injury suffered, as e.g., he who in strife with another pushes against a woman with child, so that injury befalls her, Exo 21:22. If we compare this passage with Sa2 14:6, there appears for תּצּיל the meaning of taking away of the object (whether a person or a thing) against which the passionate hothead directs himself. Therewith the meaning of ועוד תּוסף accords. The meaning is not that, הצּיל, once is not enough, but much rather must be repeated, and yet is without effect; but that one only increases and heightens the חמה thereby. It is in vain to seek to spare such a violent person the punishment into which he obstinately runs; much more advisable is it to let him rage till he ceases; violent opposition only makes the evil the greater. With כּי אם, "denn wenn" [for then], cf. Pro 2:3, "ja wenn" [yea if], and with ועוד in the conclusion, Job 14:7 (a parallelism syntactically more appropriate than Psa 139:18).
Pro 19:20
20 Hearken to counsel, and receive instruction,
That thou mayest become wise afterwards.
The rule of morals, Pro 12:15, receives here the paraenetic tone which is the keynote of the introduction chap. 1-9. Lwenstein translates: that thou mayest finally become wise. But בּאחריתך corresponds rather to our "hinfort" [posthac] than to "endlich" [finally]. He to whom the warning is directed must break with the self-willed, undisciplined ראשׁית beginning of his life, and for the future (τὸν ἐπίλοιπον ἐν σαρκὶ χρόνον, Pe1 4:2) become wise. The relative contrast between the two periods of life is the same as at Job 8:7.
Pro 19:21
21 Many are the thoughts in a man's heart;
But Jahve's counsel, that stands.
In תּקוּם lies, as at Isa 40:8, both: that the counsel of God (His plan of the world and of salvation) is accomplished and comes into actual fact, and that it continues. This counsel is the true reality elevated above the checkered manifoldness of human purposes, aims, and subjectivities, which penetrates and works itself out in history. The thoughts of a man thus gain unity, substance, endurance, only in so far as he subjects himself to this counsel, and makes his thoughts and actions conformable and subordinate to this counsel. |
Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
Lendeth unto the Lord - O what a word is this! God makes himself debtor for every thing that is given to the poor! Who would not advance much upon such credit? God will pay it again. And in no case has he ever forfeited his word. |
26 He is ever [03117] merciful [02603], and lendeth [03867]; and his seed [02233] is blessed [01293].
21 He that despiseth [0936] his neighbour [07453] sinneth [02398]: but he that hath mercy [02603] on the poor [06035] [06041], happy [0835] is he.
40 And [2532] the King [935] shall answer [611] and say [2046] unto them [846], Verily [281] I say [3004] unto you [5213], Inasmuch [1909] as [3745] ye have done [4160] it unto one [1520] of the least [1646] of these [5130] my [3450] brethren [80], ye have done [4160] it unto me [1698].
8 The grass [02682] withereth [03001], the flower [06731] fadeth [05034]: but the word [01697] of our God [0430] shall stand [06965] for ever [05769].
21 There are many [07227] devices [04284] in a man's [0376] heart [03820]; nevertheless the counsel [06098] of the LORD [03068], that shall stand [06965].
7 Though thy beginning [07225] was small [04705], yet thy latter end [0319] should greatly [03966] increase [07685].
2 That [1519] he [980] no longer [3371] should live [980] the rest [1954] of his time [5550] in [1722] the flesh [4561] to the lusts [1939] of men [444], but [235] to the will [2307] of God [2316].
15 The way [01870] of a fool [0191] is right [03477] in his own eyes [05869]: but he that hearkeneth [08085] unto counsel [06098] is wise [02450].
20 Hear [08085] counsel [06098], and receive [06901] instruction [04148], that thou mayest be wise [02449] in thy latter end [0319].
18 If I should count [05608] them, they are more in number [07235] than the sand [02344]: when I awake [06974], I am still [05750] with thee.
7 For there is [03426] hope [08615] of a tree [06086], if it be cut down [03772], that it will sprout again [02498], and that the tender branch [03127] thereof will not cease [02308].
3 Yea, if thou criest [07121] after knowledge [0998], and liftest up [05414] thy voice [06963] for understanding [08394];
6 And thy handmaid [08198] had two [08147] sons [01121], and they two [08147] strove together [05327] in the field [07704], and there was none to part [05337] them, but the one [0259] smote [05221] the other [0259], and slew [04191] him.
22 If men [0582] strive [05327], and hurt [05062] a woman [0802] with child [02030], so that her fruit [03206] depart [03318] from her, and yet no mischief follow [0611]: he shall be surely [06064] punished [06064], according as the woman's [0802] husband [01167] will lay [07896] upon him; and he shall pay [05414] as the judges [06414] determine.
44 But tidings [08052] out of the east [04217] and out of the north [06828] shall trouble [0926] him: therefore he shall go forth [03318] with great [01419] fury [02534] to destroy [08045], and utterly to make away [02763] many [07227].
18 According to [05921] their deeds [01578], accordingly he will repay [07999], fury [02534] to his adversaries [06862], recompence [01576] to his enemies [0341]; to the islands [0339] he will repay [07999] recompence [01576].
22 An angry [0639] man [0376] stirreth up [01624] strife [04066], and a furious [02534] man [01167] aboundeth in [07227] transgression [06588].
19 A man [01419] of great [01632] wrath [02534] shall suffer [05375] punishment [06066]: for if thou deliver [05337] him, yet thou must do it again [03254].
13 Withhold [04513] not correction [04148] from the child [05288]: for if thou beatest [05221] him with the rod [07626], he shall not die [04191].
10 Thou hast indeed [05221] smitten [05221] Edom [0123], and thine heart [03820] hath lifted thee up [05375]: glory [03513] of this, and tarry [03427] at home [01004]: for why shouldest thou meddle [01624] to thy hurt [07451], that thou shouldest fall [05307], even thou, and Judah [03063] with thee?
16 Thus saith [0559] the LORD [03068]; Refrain [04513] thy voice [06963] from weeping [01065], and thine eyes [05869] from tears [01832]: for thy work [06468] shall be [03426] rewarded [07939], saith [05002] the LORD [03068]; and they shall come again [07725] from the land [0776] of the enemy [0341].
7 For there is [03426] hope [08615] of a tree [06086], if it be cut down [03772], that it will sprout again [02498], and that the tender branch [03127] thereof will not cease [02308].
18 And thou shalt be secure [0982], because there is [03426] hope [08615]; yea, thou shalt dig [02658] about thee, and thou shalt take thy rest [07901] in safety [0983].
15 He that is surety [06148] for a stranger [02114] shall smart [07321] [07451] for it: and he that hateth [08130] suretiship [08628] is sure [0982].
18 Chasten [03256] thy son [01121] while there is [03426] hope [08615], and let not thy soul [05315] spare [05375] for his crying [04191].
14 A man [0376] shall be satisfied [07646] with good [02896] by the fruit [06529] of his mouth [06310]: and the recompence [01576] of a man's [0120] hands [03027] shall be rendered [07725] [07725] untohim.
24 And my wrath [0639] shall wax hot [02734], and I will kill [02026] you with the sword [02719]; and your wives [0802] shall be widows [0490], and your children [01121] fatherless [03490].
7 The rich [06223] ruleth [04910] over the poor [07326], and the borrower [03867] is servant [05650] to the lender [0376] [03867].
14 It is naught [07451], it is naught [07451], saith [0559] the buyer [07069]: but when he is gone [0235] his way, then he boasteth [01984].
31 He that oppresseth [06231] the poor [01800] reproacheth [02778] his Maker [06213]: but he that honoureth [03513] him hath mercy [02603] on the poor [034].
17 He that hath pity [02603] upon the poor [01800] lendeth [03867] unto the LORD [03068]; and that which he hath given [01576] will he pay him again [07999].
17 He that hath pity [02603] upon the poor [01800] lendeth [03867] unto the LORD [03068]; and that which he hath given [01576] will he pay him again [07999].
22 The desire [08378] of a man [0120] is his kindness [02617]: and a poor man [07326] is better [02896] than [0376] a liar [03577].
21 There are many [07227] devices [04284] in a man's [0376] heart [03820]; nevertheless the counsel [06098] of the LORD [03068], that shall stand [06965].